' PRINCETON, N. J "^^ 



BX 8712 .H5 1883 
Swedenborg, Emanuel, 1688- 
1772 . 

SAei/ Heaven and its wonders and 



I 

LU 



HEAVEN 



AND ITS WONDERS 



HELL. 



THINGS HEARD AND SEEN. 



BY 



EMANUEL^ SWEDENBORG. 



ORIGINALLY PUBLISHED IN LATIN AT LONDON, A. D. 1758. 



C3 




PHILADELPHIA 
J. B. LIPPINCOTT & CO. 
1883. 



Knteiad according to Act of Congress, in the year 1867, by 

J. B. LIPPINCOTT & CO., 

In th Cio»jL'» of the District Court of the United States, for the Bt stera 

District of Pennsylvania. 



LlPPINCOTT'8 PBCSf 
PBlLADILFnl/.. 



CONTENTS. 



HEAVEN. 

MM 

Introduction 9 

The Lord is the God of heaven 12 

The Divine of the Lord makes heaven 15 

The Divine of the Lord in heaven is love to Him and charily toward 

the neighbor 18 

Heaven is distinguished into two kingdoms 23 

There are three heavens 26 

The heavens consist of innumerable societies 32 

Every society is a heaven in a less form, and every angel in the least. 37 

The whole heaven in one complex resembles one man 42 

Every society in the heavens resembles one man 46 

Therefore every angel is in a perfect human form 48 

It is from the Divine Human of the Lord, that the whole heaven, and 

every part of it, resembles a man 52 

There is a correspondence of all things of heaven with all things of 

man 57 

There is a correspondence of heaven with all things of the earth 67 

The sun in heaven 76 

Light and heat in heaven 83 

The four quarters in heaven 93 

Changes of state with the angels in heaven 100 

Time in heaven 104 

Representatives and appearances in heaven 108 

The garments with which the angels appear clothed iii 

The habitations and mansions of the angels 1 14 

3 



4. CONTENTS. 



PAO> 

Space in heaven 119 

The form of heaven, according to which are consociations and com- 
munications there 122 

Governments :n heaven 130 

Divine worship in heaven 135 

The power of the angels of heaven 138 

The speech of angels i-ll 

The speech of angels with man 148 

Writings in heaven 156 

The wisdom of the angels of heaven 159 

The state of innocence of the angels in heaven 170 

The state of peace in heaven 177 

The conjunction of heaven with the human race 1S2 

The conjunction of heaven with man by the Word 190 

Heaven and hell are from the human race 198 

The Gentiles, or peoples not included in the Church, in heaven 204 

Infants in heaven 213 

The wise and the simple in heaven 222 

The rich and poor in heaven 233 

Marriages in heaven 246 

The employments of the angels in heaven 260 

Heavenly joy and happiness 265 

The immensity of heaven 278 

THE WORLD OF SPIRITS, AND THE STATE OF 
MAN AFTER DEATH. 

Wniat the World of Spirits is 284 

Every man is a spirit as to his interiors 289 

The resuscitation of man from the dead, and liis entrance into eternal 

life 295 

Man after death is in a perfect human form 299 

Man after death has every sense, and all the memory, thought, and 
afi'ection, which he had in the world; and he leaves behind htm 
nothing but his terrestrial body 307 



The character of man after death is determined bv his life in the world 319 



CONTENTS. 5 

PAO> 

The delights of every one's life are, after death, turned into corre- 
sponding delights 333 

The first state of man after death 341 

The second state of man after death 345 

The third state of man after death, which is the state of instruction 

of those who go to heaven 355 

No one goes to heaven from immediate mercy Y'i 

It is not so difficult to live the life which leads to heaven, as some sup- 
pose 3O8 

HELL. 

The Lord goi erns the hells 379 

The Lord casts no one down into hell, but the spirit casts himself 

down 383 

All who are in the hells are in evils, and in the falses thence derived, 

originating in self-love and the love of the world 387 

What is meant by hell-fire, and what by gnashing of teeth 399 

The wickedness, and diabolical arts of infernal spirits 407 

The appearance, situation, and plurality of the hells 411 

The equilibrium between heaven and hell 417 

Man is in freedom through the equilibrium between heaven and hell.. 423 

Index 431 

Index to the passages of Scripture cited in this work 451 



Heaven and Hell 




Heaven and Hell. 



N the Lord's discourse with His disciples concerning the 
Consummation of the Age,* which is the last time of 
the church/ at the close of His predictions concerning 
its successive states as to love and faith, ^ He says : Itmnedi- 
atcly after the tribulation of those days, the sun shall be dark- 
ened, and the moon shall not give her light, and the stars shall 
^all from heaven, and the powers of the heavens shall be 
shaken. And then shall appear the sign of the Soft of man 
in heaven : and then shall all the tribes of the earth uoail; 
and they shall see the Son of man coming in the clouds of 
heaven -with power and great glory. And he shall send his 
angels zvith the loud-soufiding trumpet, and they shall gather 



* \Thc consummation of the Age is the correct rendering of the original 
Greek, which, in our common English Bibles, is translated the end of the 
•world. The Greek word \vov has no such meaning as our word -Morld; but 
it means an age, a period of time, or a dispensation. — Tr.] 

From the Arcana Ccelestia. 
' That the consummation of the age is the last time of the church, n. 
4535, 10622. 

' The things which the Lord predicted in Matt. chap. xxiv. xxv. concern- 
ing the consummation of the age, and concerning His advent, thus con- 
cerning the successive vastation of the church and concerning the last 
judgment, are explained in the articles which precede several of the chap- 
ters of Genesis, namely, chap. xxvi. to xl. See n. 3353 to 3355, 34S6 to 
34S9' 3650 to 3655, 3751 to 3757, 3S97 to 3901, 4056 to 4060, 4229 to 4231, 
4332 to 4335, 4423 to 4424, 4635 to 4638, 4661 to 4664, 4807 to 4810, 4Q54 to 
♦959' 5063 to 5071. 

2 A* 9 




HEA VEN AND HELL. 



together Ms elect from the four winds, froi7i one end of the 
heavetis even to the other." — Matt. xxiv. 29, 30, 31. They who 
understand these words according to the hteral sense, suppose 
that, at the final consummation, which is called the last judgment, 
all these things will happen as tliey are described in that sense ; 
dius they imagine, not only that the sun and moon will be daik- 
ened, and that the stars will fall from heaven, and that tlie sign 
of the Lord will appear in heaven, and that they shall see Hiin 
in the clouds attended by the angels with tiuimjjets, but they 
also imagine, agreeably to what is predicted elsewhere, that the 
whole visible world will perish, and that afterwards a new heaven 
and a new earth will be created. This is the opinion of most 
persons within the church at this day. But they who entertain 
such notions, ai'e unacquainted with the arcana Avhich lie con- 
cealed in every part of the Word ; for in every part of the Word 
there is an internal sense, which treats not of natural and worldly 
things, such as are treated of in the literal sense, but of things 
spiritual and celestial ; and not only is this the case in regard 
to the meaning of several expressions, but even in regard to every 
single expression for the Word is written by pure correspon- 
dences,^ in order that there may be an internal sense in every part 
of it. What the nature of that sense is, may appear from all the 
things said and shown concerning it in the Arcana Ccelestia ; 
which may also be seen collected together in the little work on tlie 
White Horse spoken of in tlie Apocalypse. What the Lord 
said in the passage just quoted concerning His coming in tlie 
clouds of heaven, is to be understood according to the same sense. 
By tlie sun there mentioned, wliich sliall be darkened, is signified 
the Lord as to love by the moon, t!ie Lord as to faitli by the 



' That in ail and each of the things of the Word there is an internal or 
spiritual sense, n. 1143, 19S4, 2135, 2333, 2395, 2495, 4442, 9048, 9063, 90S6. 

' That the Word is written by pure correspondences, ai d that hence all, 
and each of, the things therein signify spiritual things, n. 1404, 140S, H<>9, 
1540, 1619, 1659, 1709, 17S3, 2900, 90S6. 

' 'J'hat the sun, in the Word, signifies tlie Lord as to love, and Ihence 
love to the Lord, n. 1529, 1S37, 2441, 2495, 4060, 4696, (4996), ';oSi, i«)So9. 

■* That the moon, in the Word, signifies the Lord as to faith, and thtnjce 
faith in tlie Lord, n. 1529, 1530, 2495, 4060, 4696, 7083. 



HEA VEN AND ITELL. 



stars, the knowledges of good and truth, or of love and faith ;^ 
the sign of the Son of man in heaven, the manifestation of divire 
truth ; by the tribes of the earth which shall wail, all things of 
truth and good, or of faith and love by the coming of the Lord 
in the clouds of heaven with power and glory, His presence in 
the Word, and revelation by clouds 's signified the literal 
sense of the Word,* and by glory its internal sense by the 
angels with the loud-sounding trumpet is signified heaven, 
whence comes divine truth.® From this it is plain that, by these 
words of the Lord is meant that, at the end of the church, when 
there is no longer love, and thence no longer faith, the Lord will 
open the Word as to its internal sense, and reveal the arcana of 
heaven. 

The arcana which are revealed in the following pages, are 
those concerning heaven and hell, together with the life of man 
afler death. The man of the church at this day knows scarcely 
anything about heaven and hell, nor yet about his own life after 
death, although these things are all treated of in the Word ; yea, 
many even among those who wei'e born within the church deny 
these things, saying in their hearts, Who has ever come thence 
and told us? Lest, therefore, such a negative principle, which 
rules especially among those who possess much worldly wisdom, 
should also infect and corrupt the simple in heart and faith, it 
has been granted me to associate with angels and to converse 
with them as one man with another, and also to see the things 
which are in the heavens as well as those which are in the hells, 



' That stars, in the Word, signify the knowledges of good and of truth, 
n. 2495, 2S49, 4697- 

"That tribes signify all truths and goods in the complex, thus all thing* 
of faith and of love, n. 3859, 3926, 4060, 6335. 

"That the coming lof the Lord is His presence in the Word and revela- 
tion, n. 3900, 4060. 

*That clouds, in the Word, signify the Word in the letter, or the sense 
01 its letter, n. 4060, 4391, 5922, 6343, 6752, S106, S7S1, 9430, 10551, 10574. 

*That glory, in the Word, signifies divine truth as it is in heaven, and 
as it is in the internal sense of the Word, n. 4S09, (5292), 5922, S267, S427, 
9429, 10574. 

•That a trumpet signifies divine truth in heaven, and revealed from 
heaven, i. S815, 8S23, 8915; the same is signified by voice, n. 6971, 992<i, 



(2 



heAven and hell. 



and this for the space of thirteen years, and so to describe these 
things from what I have myself seen and heard, — in the hope 
that ignorance may thus be enlightened and incredulit}' dissipa- 
ted. The reason that such immediate revelation is made at this 
Hme, is, that this is what is meant by tlie coming of tlie Lord. 



THE LORD IS THE GOD OF HEAVEN. 

2. It ought, first of all, to be known who is the God of heaven ; 
since everything else dejiends on this. In the universal heaven 
no other than the Lord alone is acknowledged as the God of 
heaven. They say there, as He himself taught, that He is one 
ivith the Father ; that the Father is in Him and He in the 
Father ; and that whosoever seeth Him seeth the Father; and 
that everything holy proceeds from Him. — John x. 30-3S ; xiv. 
10, II ; XVI, 13, 14, 15. I have often conversed widi the angels 
on this subject, and they constantly said, tliat they cannot in hea- 
ven distinguish the Divine into three, because tliey know and 
perceive that the Divine is one, and tliat it is one in tlie Lord. 
They said also, that those belonging to the church who come 
from the world, and have entertained an idea of three Divines, 
cannot be admitted into heaven, because their tliought wanders 
from one to another ; and it is not allowable there to think three 
and say one," because eveiy one in heaven speaks from his 
thought. Speech there is what is revolved in the mind, or it is 
thought speaking. Wherefore tliey who in the world have dis- 
tinguished the Divine into three, and have conceived a distinct 
idea of each, and have not made and concenti"ated it into one in 
the Lord, cannot be received ; for in heaven there is a communi- 
cal .on of the thoughts of all ; wherefore if any one should come 



"That Christians in the other life were explored as to the idea they liail 
concerning one God, and that it was discovered that they had an idea <>1 
three Gods, n. 2329, 5256, 10736, 10738, 10821. That a Divine Trinity in 
the Lord is acknowledged in heaven, n. 14, 15, 1729, 2005, 5256, 9303. 



HEA VEN AND HELL. 



13 



thither thinking of three and confessing one, he would be imme- 
diately discovered and rejected. It is, however, to be obsen'ed 
that all those who have not separated truth from good, or faith 
from love, when they are instructed, receive in the other life the 
heavenly idea concerning the Lord, namely, that He is the God 
of the imivcrse ; but it is otherwise with those who have separa- 
ted faith from life, tliat is, who have not lived according to the 
precepts of a true faidi. 

3. Those within the church who have denied the Lord, and 
have acknowledged only the Father, and have confirmed them- 
selves in such a faith, are out of heaven ; and as no influx from 
heaven where the Lord alone is adored, can be received by them, 
they arc deprived by degrees of the faculty of thinking what is 
true on any subject whatever ; and at length they become either 
as mutes, or speak foolishly, and wander around, their arms 
hanging down and dangling about as if they were dej^rived of 
all strength in the joints. Those also who have denied the 
Divine of the Lord, and have acknowledged only His Human, 
like the Socinians, are likewise out of heaven. They are car- 
ried fonvard a little toward the right,* and let down into the 
deep ; and thus they are completely separated from the rest 
who come from the Christian world. They, too, who profess to 
believe in an invisible Divine, which they call the animating 
princii^le of the universe, from which all things existed, 

and who reject faith in the Lord, have found by experience that 
they believe in no God ; because an invisible Divine is, to them, 
like natin-e in its first princiiDles, which is no object of faith and 
love, because it is no object of thought.* These have their lot 



* [The situation of spirits in the other world, as also their ascent into 
heaven or descent into hell, is constantly described by the author with 
reference to the body of the spectator. The meaning in this passage is, 
that the spirits here mentioned appear to sink down in front, a little 
toward the right, into the particular place appointed for them. This will 
be more fully comprehended when the reader understands what is sai.i 
hereafter concerning the Quarters in Heaven, n. 141-154. — Tr.] 

'That a Divine which is not perceptible by any idea, cannot be an object 
of faith, n. 4733,5110, (5633), 6982,6996,7004, 7211, (9267), 9359. 9972^ 
foo67. 



14 



HE A VEN AND HELL. 



among those who are called naturalists. It is other\\nse with 
those who are born without the church, and are called Gentiles, 
of whom more will be said hereafter. 

4. ^Vll infants, of whom a third part of heaven consists, are 
i.iitiated into the acknowledgment and faitla that the Lord is tlieir 
Father ; and aftenvards that He is the Lord of all, tirus the God 
of lieuven and earth. That infants grow up in the heavens, and 
are perfected by knowledges, even to angelic intelligence and 
« isdom, will be seen in what follows. 

5. Those who ?ire of the church cannot doubt that tlie Lord is 
the God of heaven ; for He Himself taught, that all things of 
the Father are His, Matt. xi. 27 ; John xvi. 15 ; xvii. 2 ; and 
that He hath all poxuer ijt heaven and in earth. Matt. xx\-iii. 
16. He sa3'S in heaven and in earth, because He who rules 
heaven rules the earth also, for one depends on tlie other.' To 
rule heaven and earth, signifies to receive from Him all tlie 
good which is of love, and all the truth which is of faith, thus 
all intelligence and wisdom, and therefore all happiness ; in 
short, eternal life. The Lord also taught this when He said : 
" He that believeth o?t the Son, hath eternal life; but he that 
bclieveth not the Son, shall not see life." John iii. 36. Again : 
^'•I am the Resurrection and the Life; he that believeth in Me^ 
tho7(gh he die, shall live; and every one that liveth atid bc' 
lieveth in j\Ic, shall ?tot die to ctertiity." John xi. 25, 26. And 
again : '■'•I am the Way, the Truth, and the Life." John xiv. 6, 

6. There were certain spirits, who, while tliey lived in the 
world, professed to believe in the Father, and had no other idea 
concerning the Lord, than as of another man, and consequently 
did not believe him to be the God of heaven. They were, there- 
fore, permitted to wander about, and to inquire wherever they 
pleased, whether there be any other heaven than the Lord's. 
They inquired for several days, but found none. They were of 

'That the universal heaven is the Lord's, n. 2751, 70S6. Tliat He has all 
power in the heavens and on earth, n. 1607, 100S9, 10S27. That since the 
Lord rules heaven, He also rules all things which thence depend, and 
thus all things in the world, n. 2026, 2027, 4523, 4524. That the Lord 
alone has the power of removing the hells, of withholding from evils, and 
of keeping in good, and thus of saving, n. 10019. 



HEAVEN AND HELL. 



that class who supposed the happiness of heaven to consist in 
glory and dominion ; and because they could not obtain what 
tbcy desired, and were told that heaven docs not consist in such 
things, they were indignant, and wislied to have a heaven in 
which they could domineer over others, and excel them in glory 
in like manner as in the world. 



THE DIVINE OF THE LORD MAKES HEAVEN. 

7. The angels taken collectively are called heaven, because 
they constitute heaven. Nevertheless it is the Divine proceeding 
from the Lord, which flows-in with the angels, and is received 
by them, which makes heaven in general and in particular. The 
Divine proceeding from the Lord is the good of love and the 
truth of faith. As far, therefore, as they receive good and truth 
from the Lord, so far they are angels, and so far they are heaven. 

8. Every one in the heavens knows and believes, yea, per- 
ceives, that he wills and does nothing of good from himself, and 
that he thinks and believes nothing of truth from himself, but 
from the Divine, thus from the Lord ; and that the good and 
truth which are from himself, are not good and truth, because 
there is not in them life from the Divine. The angels of the in- 
most heaven also clearly perceive, and are sensible of, the influx ; 
and so far as they receive it, they seem to themselves to be in 
heaven, because they are so far in love and faith, and so far in 
the light of intelligence and wisdom, and thence in heavenly 
joy. Since these things all proceed from the Divine of tne 
Lord, and the angels possess heaven in them, it is evident that 
(he Divine of the Lord inakes heaven, and not the angels by 
virtue of anything properly theii own.' Hence it is that hea\cii 



'That the angels of heaven acknowledge all good to be from the ]^ord, 
and none from themselves; and that the Lord dwells with them in whit 
is His own, and not in th&'xr propriiim, n. 933S, 10125, 10151, 10157. That 



£6 



HEA VEN AND HELL. 



in the Word is called the habitation of tlie Lord, and Hia 
throne ; and that the dwellers there are said to be in the Lord.' 
But how the Divine proceeds from the Lord and fills heaven, 
will be shown in what follows. 

9. Tiie angels, by virtue of their wisdom, go still furtnet. 
7 hey say that not only are all good and truth from the Lord, but 
also the all of life. They confirm this by the consideiation that 
lolhing can exist from itself, but from what is prior to itself; 
consequently, that all things exist from a First, which they call 
the veiy Esse of the life of all things; and that in like manner 
they subsist, because subsistence is perpetual existence ; and that 
what is not continually kept in connection with the First by 
intermediates, is forthwith dissolved, and utterly dissipated. 
They say, moreover, that there is only one Fountain of life, and 
that the life of man is a stream thence issuing, which would 
mstantly cease to flow if it were not continually supplied from 
diat Fountain. They say further, that from that one Fountain 
Df life which is the Lord, nothing proceeds but divine good and 
divine truth, and that these aflect every one according to his re- 
ception of them ; that those who receive them in faith and life 
have heaven in them ; but those who reject or suffocate them, 
turn them into hell ; for they turn good into evil, and the true 
into the false, thus life into death. That the all of life is from 
the Lord, they also confirm by this consideration : that all things 
in the universe have reference to good and truth, — the life of 
man's will, which is the life of his love, to good, and the life of 
his understanding, which is the life of his faith, to truth ; where- 
fore, since every thing good and true comes from above, it fol- 
lows that thence also comes the all of life. Because the aigels 
believe this, therefore they refuse all thanks on account cT t}:e 



llierefore, by angels in the Word, is meant something of the Lord, n, 
•925. 2821, 3039, 40S5, 8192, 10528; and that therefore they are called gods, 
svorr reception of the Divine from the Lord, n. 4295, 4402, 726S, 7S73, 
B301, 8192. Tl at all good which is good, all truth which is truth, .iiid 
consequently all peace, love, charity, and faith, are also from the Lord. n. 
1614, 2016, 2751, 28S2, 2SS3, 2891, 2S92, 2904; and all wisdom and intelli- 
gence, n. 109, 112, 121, 124. 

'That they who are in heaven are said to be in the Lord. n. 3637, 3^38 



HEA VBN AND HELL. 



good they do, and are displeased and withdraw themselvea if 
any one attributes good to them. They wonder how any one 
can believe that he is wise from himself, and that he does good 
from himself. Good done for the sake of one's self, they do not 
call good, because it is done from self ; but good done for the 
sake of good, this they call good from the Divine ; and they say 
lluit this good is what makes heaven, because this good is the 
Lord.^ 

10. Spirits who, while they lived in the world, c mfirme.l 
themselves in the belief that the good which they do and the 
h'uth which they believe are from themselves, or appropriated to 
tlicm as their own, (in which belief are all those who place merit 
in their good actions, and attribute righteousness to themselves), 
aie not received into heaven. The angels shun them ; they re- 
gard them as stupid and as thieves ; as stupid, because they 
continually look to themselves, and not to the Divine ; and as 
thieves, because they rob the Lord of what is His. Tliese spirits 
are opposed to the faith of heaven, which is, that the Divine of 
tlie Lord received by the angels makes heaven. 

11. That they who are in heaven and in the church, are in the 
Lord and the Lord in them. He also teaches where He says, 

Abide in t)ze, and I in you ; as the branch cannot bear fruit 
of itself., except it abide in the vine., no more can ye except ye 
abide in Me. J ani the vine, ye are the branches; he that 
abidcth in i\Ie, and I in him., the same bringeth forth much 
fruit; for ivithout Ale ye can do nothing." John xv. 4, 5. 

12. From tliese considerations it may now be evident, that the 
Lord dwells in His own with the angels of heaven, and thus 
that the Lord is the All in all of heaven. The reason is, because 
good from tlie Lord is the Lord with the angels, for what is from 
Him is Himself ; consequently, good from the Lord is heaven to 
tlie angels, and not anything proper to themselves. 



' That good from the Lord has the Lord -within it, but not good froi* 
Vlie proprium, n. 1S02, 3951, 8480. 
% 



i8 



HEAVEN AND HELL. 



THE DIVINE OF THE LORD IN HEAVEN IS LOVE TO HIM 
AND CHARITY TOWARD THE NEIGHBOR. 

13. The Divine proceeding from the Lord is called in heaven 
divine truth, for a reason which will appear in what follows. 
This divine truth flows into heaven from the Lord out of His 
divine love. Divine love and divine trutli tlience proceed- 
ing are, comparatively, like the fire of the sun and the light 
thence proceeding in the world ; love being as the fire of the 
sun, and truth thence pi'oceeding, as light from the sun. Fire 
also signifies love from correspondence ; and light, the tiTJth 
tlience proceeding.' Hence it may appear what is the quality 
of divine ti"uth proceeding from the divine love of the Lord ; 
namely, that in its essence it is divine good conjoined to 
divine tinith ; and because it is conjoined, it vivifies all things of 
heaven, as the heat of the sun conjoined to light in the world 
fructifies all things of the earth in spring- and summer-time. It 
is otherwise when heat is not conjoined to light, tlius when the 
light is cold ; then all things are torpid and lifeless. This divine 
good, which is compared to heat, is the good of love with tlie 
angels ; and the divine truth, which is compared to light, is 
tliat by means of which they receive the good of love. 

14. The Divine in heaven which makes heaven, is love, be- 
cause love is spiritual conjunction. Love conjoins the angels 
witli the Lord and witli each otlier ; and it conjoins tliem in such 
a manner, that they are all as one in the Lord's sight. More- 
over, love is the very esse of every one's life ; wherefore botli 
angels and men derive their life from it. That the inmost vital 
principle of man is from love, must be obvious to every one who 
considers the subject ; for he gi'ows warm from its presence, cold 



'That fire, in the Word, signifies love either heavenly or infernal, n. 
934, 4906, 5215. That sacred and celestial fire signifies divine love, and 
every affection which is of that love, n. 934, 6314, 6S32. That ihe light 
tlience derived signifies truth proceeding from the good of love, and that 
light in heaven is divine truth, n. (3395), 34S5, 3636, 3643, 3993, 4302, 
4413- 4415. 9548. 9684. 



HEAVEN AND HELL. 



from -ts absence, and from its privation he dies.' But it is to be 
observed that the quality of every one's life is as the quality of 
his love. 

15. There are two distinct loves in heaven, love to the Lord 
and love toward the neighbor. In the inmost or third heaven 
is love to the Lord ; in the second or middle heaven, love toward 
the neighbor. Each proceeds from the Lord, and each makes 
heaven. How these two loves are distinguished, and how they 
are conjoined, appears veiy clearly in heaven, but only obscmely 
in the world. In heaven, to love the Lord does not mean to love 
Him as to His person, but to love the good which is from Him ; 
and to love good, is to will and do good from love : and to love 
the neighbor does not mean to love a fellow-being as to his per- 
son, but to love the truth which is from tlie Word ; and to love 
truth is to will and do it. Hence it is evident, that these two 
loves are distinguished like good and truth, and that they are 
conjoined just as good is conjoined with truth.' But these things 
are not easily comprehended by one who is ignorant of what 
love is, what good is, and what the neighbor is.' 

16. I have conversed with the angels on this subject a number 
of times, and they have expressed astonishment that the men of 
the church do not know, that to love the Lord and the neighbor 
is to love good and truth, and to do them from the heart ; when 
yet they might know, that every one manifests his love for 
another by willing and doing what the other desires ; and that 
he is loved in return, and conjunction with him is effected in this 
way, and not by loving him and constantly disregarding his will, 
• 

' That love is the fire of life, and that life itself is actually derived from 
love, n. 4906, 5071, 6032, 6314. 

'That to love the Lord and the neighbor is to live according to the 
Lord's precepts, n. 10143, 10153, 10130, 10578, 10648. 

•That to love the neighbor is not to love the person, but to love thai 
which appertains to him, and which constitutes him, thus truth and good, 
n. 5025, 10336. That they who love the person, and not what appertains 
to another, and constitutes him, love alike what is evil and what is good, 
n. 3820. That charity consists in willing truths and in being affected by 
tnths for the sake of truths, n. 3S76, 3877. That charity toward the 
neighbor is to do what is good, just, and right in every work, and if 
every employment, n. 8120, 8121, 8122. 



to 



HEA /EN AND HELL 



which, in reality, is not to love him ; and that they might also 
know, that the good proceeding from the Lord is His likeness, 
because He is in it; and that those become likenesses of Hun, 
and are conjoined to Him, who make good and truth [constitu- 
ents] of their life by willing and doing them. To will also is to 
love to do. This the Lord also teaches in the Word, where He 
sayS; " He that hath J\Iy commaiidine^its and doeth the7n^ he it 
is thai loveth Afe; — afzd I will love him, and make Aly abode 
with him" John xiv. 21-23. And again: If ye keep ISIy 
coinn a7tdments, ye shall abide in my love." John xv. 10. 

17. That the Divine proceeding from the Lord, which aflects 
the angels and makes heaven, is love, all experience in heaven 
testifies ; for all who are there are forms of love and charity. 
They appear of ineffable beauty, and love beams forth from their 
faces, from their discourse, and from every single act of their 
lives.' Moreover, from every angel and spirit proceed spiritual 
spheres of life which encompass them, whereby they are known 
as to the quality of the affections of their love, even when they 
are a great way off ; for these spheres flow forth from the life of 
each one's afiection, and thence of his thought, or from the life 
of his love and thence of his faith. The spheres pnoceedlng 
from the angels are so full of love, that they affect the inmosts 
of the life of those present. They have several times been per- 
ceived by me, and have affected me in this wise.^ That love is 
that from which the angels derive their life, is also manifest from 
this circimistance, that every one in the other life turns himself 
according to his love ; they who are in love to the Lord and in 
love toward the neighbor, turn themselves constantly to the 
Lord ; but they who are in the love of self, turn themselves con- 
stantly backward from the Lord. This occurs in every turning 
of their bodies ; for in tlie other life spaces are according to the 
states of the interiors of those there ; in like manner the quar- 

'Th.nt the angels are forms of love and charity, n. 3S04, 4735,4797, 
4v85. 5199. 5530, 9S79. 10177. 

» Tnat a spirilii.-il sphere, which is a sphere of life, flows forth and dif- 
fuses itself from every man, spirit, and angel, and encompasses him, n 
4464, 5179, 7454, S630. Tiiat it flows from the life of his affection and 
thence of his thouglit, n. 24S9, 4464, 6206. 



HEA VE.V AND HELL. 



21 



ters, which are not determined tliere as in the world, but accord- 
ing to the aspect [or direction] of people's faces. It is not, iiow- 
evcr, tlie angels who turn themselves to the Lord, but the Lord 
wlio turns to Himself those who love to do the things which are 
from Ilim.' But more will be said on this subject hereafter, 
when the quarters in the other life come to be treated of. 

iS. The Divine of the Lord in heaven is love, because love 
is the reccjitacle of all things of heaven, which are peace, intel- 
ligence, wisdom, and happiness : for love receives all things 
whatsoever, which are in agreement with itself ; it longs foi 
them, seeks after them, imbibes them as it were spontaneously ; 
for it continually desires to be enriclied and perfected by them.' 
This is also known to man ; for his love inspects as it were the 
stores of his memor}-, and draws forth thence all things which 
are in agreement with it ; and these it collects together and ar- 
ranges in and under itself, — in itself, that they may be its own, 
and under itself that they may be subsen ient to it ; but whatever 
is not in agreement with itself, it rejects and exterminates. That 
every faculty for receiving truths congenial to itself, and the 
desire of conjoining them to itself, are inherent in love, is mani- 
fest also from those who were elevated into heaven ; these, al- 
tliough simple in the world, when they came among the angels, 
entered at once into angelic wisdom, and into the felicities of 
heaven : the reason was, because they loved good and truth for 
their own sake, and implanted them in their lives, and thereby 
acquired the facultj' of receiving heaven with every ineffable 
thing there. But they who are in the love of self and the world, 
are incapable of receiving heavenly things. They hold them in 
aversion, reject them, and at the first touch and influx of them, 
tliey associate themselves with tliose in hell who are in loves 



' That spirits and angels turn themselves constantly to their loves, and 
they who are in the heavens constantly to the Lord, n. 10130, 10189, 10420, 
10702. That the quarters in the other life are according to the aspect ol 
the face, and are thence determined, otherwise than in the world, u, 
10130, 101S9, 10420, 10702. 

' That innumerable things are in love, and that love takes to itself all 
things which are in agreement with itself, n. 2500, 2572, 307S, 3189, 6323, 
T490. 7750- 



22 



HEAVEN AND HELL. 



similar to their own. Tliere were certain spirits wlio doubted if 
such tilings were inherent in heavenly love, and wished to know 
whether it were so ; wherefore they were led into a state of hea- 
venly love, — their opjDOsing principles being meanwhile removed, 
— and were carried forward some distance where there was an 
angelic heaven ; and from thence they conversed with me, saying 
that they perceived a more interior happiness than could be ex- 
pressed in words, lamenting greatly that they must return to their 
former state. Others also were elevated into heaven, and in 
proportion as their elevation became more interior or exalted, tliey 
entered into such intelligence and wisdom as to be able to un- 
derstand things which before were incomprehensible to them. 
Hence it is evident, that love proceeding from the Lord is the 
receptacle of heaven and of all things there. 

19. That love to the Lord and love toward the neighbor com- 
prehend in themselves all divine truths, may be manifest from 
what the Lord Himself spoke concerning these two loves, say- 
ing : " Thou shalt love the Lord thy God -with all thy heart 
and with all thy soul. This is the first and greatest com- 
mandment. The second., which is like unto it, is, Thou shalt 
love thy neighbor as thyself. On these two commandments 
hang the law and the prophets" Matt. xxii. 37 — 40. The law 
and the prophets are the whole Word, thus all divine hnitli. 



HEAVEN IS DISTINGUISHED INTO TWO KINGDOMS. 

20. Since there are infinite varieties in heaven, and no society 
is exactly like another, nor indeed any angel like another,' tliere- 

' That variety is infinite, and that one thing is never the same as another, 
n, 7^36, 9002. That in the heavens also there is infinite variety, n. 6S4, 
690, 3744, 5598, 7236. That the varieties in the heavens are varieties of 
good, n. 3744, 4005, 7236, 7S33, 7S36, 9002. That thus all the societies in 
the heavens, and every angel in a societj', are distinct from each other, n. 
690, 3^41. 3519^ 3S04, 39S6, 4067, 4149, 4263, 7236, 7S33, 7S36; but that still 
all make a one by love from the Lord, n. 457, 39S6. 



HE A VBN AND HELL. 



23 



fore heaven is distinguished generally, specifically, and particu- 
larly ; generally, into two kingdoms ; specifically, into three hea- 
vens ; and particularly, into innumerable societies. We shall 
speak of each in what now follows. The general divisions 
are styled kingdoms, because heaven is called the kingdom of 
God. 

21. Some angels receive the Divine proceeding from the Lord, 
more, and others less, interiorly. They who receive it more in- 
teriorly, are called celestial angels ; but they who receive it less 
interiorly, are called spiritual angels. Hence heaven is distin- 
guished into two kingdoms, one of which is called the Celestial 
Kingdom, the other the Spiritual Kingdom.^ 

22. The angels who constitute the celestial kingdom, because 
tliey receive the Divine of the Lord more interiorly, are called 
interior, and also superior angels ; and thence also the heavens 
which they constitute are called interior and superior heavens.' 
They are called superior and inferior, because interior and exte- 
rior things are so named.' 

23. The love in which they are who belong to the celestial 
kingdom, is called celestial love ; and the love in which they 
are who belong to the sj^iritual kingdom, is called spiritual love. 
Celestial love is love to the Lord, and spiritual love is charity 
toward the neighbor. And since all good is of love — for what 
one loves is good to him — therefore also the good of one king- 
dom is called celestial, and the good of the other spiritual. 
Hence it is evident in what respect those two kingdoms are 
distinguished ; namely, that they are distinguished like the good 
of love to the Lord, and the good of charity toward the neigh- 



' That the whole heaven is distinguished into tvvo kingdoms, the celes- 
tial kingdom and the spiritual kingdom, n. 3SS7, 413S. That the angels 
of the celestial kingdom receive the Divine of the Lord in the will-part, 
thus more interiorly than the spiritual angels, who receive it in the Intel 
lectual part, n. 51 13, 6367, 8521, 9936, 9995, 10124. 

• That the heavens which constitute the celestial kingdom are called 
superior, and those which constitute the spiritual kingdom are called infe- 
rior, n. 10068. 

* That interior things are called superior, and that superior things 
wgnify interior, n. 2148, 3084, 4599, 5146, 8325. 



24 



HEAVEN AND HELL. 



bor •} and since the former good is interior good, and the formet 
love interior love, therefore the celestial angels are interior angels, 
and are called superior. 

24. The celestial kingdom is also called the priestly kingdom 
of the Lord, and in the Word His habitation ; and the spiritual 
kingdom is called His I'egal kingdom, and in the Word His 
throne. The Lord also in the world was called Jesus from tlic 
Divine-celestial, and Christ from the Divine-spiritual. 

25. The angels in the Lord's celestial kingdom far excel ;n 
wisdom and glory those in His spiritual kingdom, because they 
receive the Divine of the Lord more interiorly ; for they are in 
love to Him, and thence nearer and more closely conjoined to 
Him.' These angels are such, because they have received and do 
receive divine truths immediately into life, and not, as the spirit- 
ual, first into the memory and thought ; wherefore they have 
them inscribed on their hearts, and comprehend them, and as it 
were see them in themselves ; nor do they ever reason about 
theni whether it be so or not.' They are like those described in 
Jeremiah : " I iv ill put j\Iy law in tlicir mind^ attd write it on 
their heart : they shall not teach any more every 07ic his ^riefid, 
and every one his brother^ saying. Know ye Jehovah : they 
shall all know i\Ie from the least of them even unto the great- 
est." xxxi. 33, 34. And they are called in Isaiah, " The taught 
of fehovah." liv. 1.3. That they who are taught of Jehovah are 
they who are taught of the Lord, the Lord Himself teaches in 
John, chap. vi. 45, 46. 

26. It was said that these angels possess wisdom and glory 
above the rest, because they have received, and do receive, div-ne 

' Tli.at the good of the celestial kingdom is the good of love to the 
Lord, and the good of the spiritual kingdom is the good of charity toward 
the neighbor, n. 3691, 6435, 946S, 96S0, 96S3, 97S0. 

' Tiiat the celestial angels are immensely wiser than the spiritual angels, 
n. 27 iS, 9995. What is the distinction between the celestial angels ard 
the spiritual angels, n. 20SS, 2669, 2708, 2715, 3235, 3240, 47SS, 706S, 853 :, 
9277, 10295. 

' That the celestial angels do not reason concerning the truths of faith, 
because they perceive them in themselves, but that the spfritual angels 
reason concerning them whether it be so, or not so, n. 202, 337, 597, 
607, 784, 1 121, 13S4, (1398), 1919, 3246, 4448, 7680, 7S77, 87S0, 9277, 107S6 



HEA VEN AND HELL. 



25 



truths immediately into life; for as soon as they hear thcm,they 
also will and do them ; they do not lay them up in the memory, 
and then think whether they be true or not. They who are 
of such a character know instantly, by influx from the Lord, 
wl^ether the truth which they hear be truth ; for the Lord flows-in 
immediately into man's will, and mediately through the will into 
his thought ; or, what is the same, the Lord flows-in immediately 
iato good, and mediately through good into truth for that is 
called good which is of the will and thence of the act, but that 
is called truth which is of the memory and thence of the thought. 
All truth likewise is turned into good, and implanted in the love, 
as soon as it enters the will ; but so long as truth is in the mem- 
ory and thence in the thought, it does not become good, nor does 
it live, nor is it appropriated to man ; since man is man from the 
will and thence from the understanding, and not from the under- 
Standing separate from will.'^ 

27. Because there is such a distinction bet\veen the angels of 
the celestial and those of the spiritual kingdom, therefore they 
do not dwell together, nor do they hold intercourse with each 
other. There is communication between them onJy by interme- 
diate angelic societies, which are called celestial-spiritual ; 

' That the Lord's influx is into good, and by good into truth, and noi 
vice versa; thus into the will, and by it into the understanding, and not 
vice versa, n. 54S3, 5649, 6037, 8685, 8701, 10153. 

' That the will of man is the very esse of his life, and is the receptacle 
of the good of love; and that the understanding is the existere of life 
thence derived, and is the receptacle of the truth and good of faith, n. 
3619, 5002, 9282. Thus that the life of the will is the principal life of 
man, and that the life of the understanding proceeds from it, n. 585, 590, 
3619, 7342, SSS5, 92S2, 10076, 10109, loiio. That those things become 
principles of life, and are appropriated to man, which are received by the 
will, n. 3161, 93S6, 9393. That man is man bj' virtue of his will and 
thence of his understanding, n. S911, 9069, 9071, 10076, 10109, loiio. 
Tliat CTSry one, also, is loved and valued by others who possesses a sound 
will and understanding, and that he is rejected and held in light estima- 
tion wh3 understands well, but does not will accordingly', n. (891 1), 
(io&;5). That man also after death remains such as his will is, and his 
understanding thence derived; and that the things of the understanding, 
which are not at the same time things of the will, vanish, because the? 
are not in the man, n. 9069, 9071, 9 )82, 9386, 10153. 
4 B 



26 



HEA VEN AND HELL. 



through these the celestial kingdom flows into the spiritual.* 
Hence it is, that, although heaven is divided into two kingdoms, 
still it makes one ; for the Lord alwa3's provides such interme- 
diate angels, through whom there may be communication ant" 
conjunction. 

28. Much is said in the following pages about the angels of 
both kingdoms ; therefore it is needless to enter into particidai s 
h -re. 



THERE ARE THREE HEAVENS. 

29. There are three heavens, and these are most distinct from 
each other ; the inmost or third, the middle or second, and the 
ultimate or first. They follow in order and are mutually related 
like the highest part of man, which is called the head, his middle, 
which is the body, and the lowest, which is the feet ; and like the 
highest, middle, and lowest stories of a house. The Divine which 
proceeds and descends from the Lord is also in similar order ; 
therefore, from the necessity of order, heaven is threefold. 

30. The interiors of man, which belong to his rational mind 
\jnc7is\ and his natural mind \_aniimis\* are also in similai 
order ; he has an inmost, a middle, and an ultimate ; for when 
man was created, all things of divine order were collated into 
him, so that he was made divine order in form, and thence a 



' That there is cominunication and conjunction between the two king 
doins by Ttieans of angelic societies, wliich are called celestial-spiritual, n 
^047, 6435. 87S7, SS02. Concerning tlie influx of the Lord through the 
veleslial kingdom into the spiritual, n. 3669. 6366. 

* [The author Ircquently employs two Latin words together {mens ai d 
antm'ts) to denote the mind, — meaning by the former the rational niiriil, 
wliich is relatively internal, and by the latter the natural mmd, which is 
relatively external. A similar distinction, common also with the philos- 
ophers, is indicated in the Apostolic writing? by the two Greek word* 
pneuma and psyche — Tr.] 



HBA VBN AND HELL. 



heaven in miniature.* For this reason also, man, as to his interiors, 
communicates with the Iicavcns ; and he also comes amongj the 
angels alter death, — among those of the inmost, middle, or lowest 
lieaven, according to his reception of divine good and truth from 
the Lord, during his life in the world. 

31. The Divine which flows-in from the Lord, and is received 
ni tl.e third or inmost heaven, is called celestial ; and therefore 
'.he angels in that heaven ai'e called celestial angels. The Divine 
which flows-in from the Lord, and is received in the second or 
middle heaven, is called spiritual; and therefore the angels in 
that heaven are called spiritual angels. The Divine also which 
flows-in from the Lord, and is received in the ultiuiate or fiist 
heaven, is called natural ; but because the natural of that heaven 
is not like the natural of the world — for it has a apiritual and 
celestial within it — therefore that heaven is called sj^iritual- an(' 
celestial-natural, and the angels there, spiritual- and celestial-natu 
ral angels.' Those are called spiritual-natural who receive influ: 
from the second or middle heaven, which is the spiritual heaven 
and those are called celestial-natural who receive influx from th • 
third or inmost heaven, which is the celestial heaven. The spii 
itual-natural and the celestial-natural angels are distinct from ead 



' That all things of Divine Order were collated into man, and that mau 
from creation is Divine Order in form, n. 4219, 4222, 4223, 4523, 4524 
5114, (536S), 6013, 6057, 6605, 6626, 9706, 10156, 10472. That with mai 
his internal man was formed to the image of heaven, and his external to 
the image of the world, and that on this account man was called by the 
ancients a microcosm, n. 4523, 536S, 6013, 6057, 9279, 9706, 10156, 10472. 
That thus man from creation, as to his interiors, is a heaven in its least 
form, according to the image of the greatest, and that this also is the case 
with the man who is created anew, or regenerated by the Lord, n. 911, 
1900, 192S, 3624 to 3631, 3634, 3SS4, 4041, 4279, 4523, 4524, 4625, 6013. 
6057, 9279, 9632. 

' That there are three heavens, the inmost, the middle, and the ultimate; 
or the third, the second, and the first, n. 6S4, 9S94, 10270. That the goods 
.11 e.acl heaven follow also in a threefold order, n. 493S, 4939, 9992, loot)5, 
10017. That the good of the inmost or third heaven is called celesti.'il, 
the good of the middle or second heaven spiritual, and the good of the 
ultimate or first heaven spiritual -natural, 11. 4279, 42S6, 4938, 4939, 9992, 
10005, 10017, 10068. 



28 



HEA VEN AND HELL. 



other; but still they constitute one heaven, because they are in the 
same degree. 

33. There is in each heaven an internal a..d an external. 
They who are in the internal, are called internal angels ; but they 
who are in the external, are called external angels. The c~ cr- 
nal and internal in the heavens, or in each heaven, are like the 
voluntary and its intellectual with man ; the internal being as the 
voluntary, and the external as its intellectual. Every voluntary 
has its intellectual ; one does not exist without the other. The 
voluntary is comparatively as flame, and its intellectual as the 
light thence derived. 

33. It is to be carefully noted, that the interiors of the angels 
are what determine their situation in one or the other of these 
heavens ; for the more their interiors ai"e open to the Lord, the 
more interior is the heaven in which they dwell. There are 
three degrees of the interiors with every one, whether angel, 
spirit, or man. They with whom the third degree is open, are 
in the inmost heaven ; they with whom the second degree is 
open, are in the middle heaven ; and they with whom only the 
first degree is open, are in the lowest heaven. The interiors are 
oj^ened by the reception of divine good and di\'ine truth. They 
who are affected with divine truths, and admit them immediately 
into the life, thus into the will, and thence into af are in the 
inmost or thirrl heaven, and are situated in that hca\ -. according 
to their reception of good from the affection of trutn ; but they 
who do not admit them immediately into the will, but into the 
memorj' and thence into tlie understanding, and from that will 
and do them, are in the middle or second heaven ; while the) 
who live a xnoral life, and believe in a Divine Being, and care 
but little about being instructed, are in the lowest or first h'*aveii. 
Hence it may be manifest that the states of the intcrioi; make 
heaven, and tliat heaven is within every one, and not without 
him; as the Lord also teaches, where he says, " kingdom 

' That there are as many degrees of life in man, as tlicre are heavens, 
and that they are opened after death according to his life, n.3747, 9.S9•^. 
That heaven is in man, n. 3SS4. Consequently that he who receives 
heaven in himself during his abode in the world, comes into heaven after 
deafh, n. 10717. 



HEA VEN AND HELL. 



29 



of God comcth not ivith observation : ncitJier shall they say, 
Lo here! or, Lo there! for, behold, the kingdom of God is 
within you" Luke xvii. 20, 21. 

34. All perfection also increases toward the interiors and de- 
creases toward the exteriors, because interior things are ncarci 
the Divine, and in themselves purer; but exterior things are 
more remote from the Divine, and in themselves grosser.' An- 
gelic perfection consists in intelligence wisdom, love and CA'ery 
good, and thence in happiness ; but not .1 happiness without tht: 
former ; for without them happiness is external, and not internal. 
Since the interiors of the angels of the inmost heaven are oj^en 
to the third degree, therefore their perfection immensely sur- 
passes the perfection of the angels in the middle heaven, whose 
interiors are open to the second degree. In like manner the 
perfection of the angels of the middle heaven surpasses the per- 
fection of the angels of the ultimate heaven. 

35. In consequence of this diflerence, an angel of one heaven 
cannot enter-in among the angels of another heaven ; in other 
words, one cannot ascend from an inferior heaven, nor descend 
from a superior one. Whoever ascends from an inferior heaven, 
is seized with painful anxiety; nor can he see those who are 
there, still less converse with them ; and whoever descends from 
a superior heaven, is deprived of his wisdom, stammers in his 
speech, and is filled with despair. Some angels of the ultimate 
heaven, who had not yet been instructed that heaven consists in 
the interiors of the angels, believed that they should come into 
superior heavenly happiness, if they could only come into a 
heaven of superior angels. They were therefore permitted to 
enter ; but when they were there, they saw no one however tliey 
searched, although a great multitude were present ; for the interi 
ovs of the strangers were not opened in the same degree as the 



' That interior things are more perfect, because nearer to the Divine, n, 
3405, 5146, 5147. Tl at in the internal there are thousands and thousand* 
of lhii.»s, which in the external appear as one general thing, n. 5707 
That in proportion as man is elevated from external things to.vard inte- 
rior, he comes into light, and thus into intelligence; and that ibis eleva- 
tion is like passing out of a mist into a clear atmosphere, n. 45)8, 6i8^, 
6313- 



HE A VBN AND HELL. 



interiors of the angels who lived there ; hence neither was then 
siglit. Shortly after, they were seized with such intense anguish 
tliat thcv scarcely knew whether they were alive or not. Where- 
fore they quickly returned to the heaven whence they came, glad to 
come among their own, and promising that they would no irore 
covet higher things than were in agreement with their life. I have 
also seen some let down from a superior heaven, and so entirelj' 
riepi ived of their wisdom, as not to know what their own hea- 
ven was. It is othenvise when the Lord, as frequently happens, 
elevates angels froin an inferior to a superior heaven, that they 
may see its glory ; in such cases they are fii'st prepared and 
encompassed with intermediate angels, through whom commimi- 
cation is cflected. It is e\ ident from these things, that the three 
nearens are most distinct from each other. 

36. Those, however, who belong to the same hea\'en, can hold 
uitercourse with every one there ; but the delights 01 their inter- 
course are according to their affinities for good. But of these in 
tlie following chapters. 

37. But, although the heavens are so distinct that the angels 
of one heaven cannot associate with those of another, still the 
Lord conjoins all the heavens by immediate and mediate influx ; 
by immediate influx from Himself into all the heavens, and by 
mediate influx from one heaven into another and thus He 
accomplishes His purj^ose, that the three heavens may be one, 
that all maybe in connection from First to last, and that nothing 
be unconnected ; whatever is not connected by intermediates 
with The First, cannot subsist, but is dissipated and becomes 
nothing.' 



' That influx from the Lord is immediate from Himself, and also medi- 
ate through one heaven into another, and that the Lord's influx into the 
interiors of man is in similar order, n. 6063, 6307, 6472, 96S2. 96S3. Con- 
cerning the immediate influx of the Divine from the Loid, n. 605S, 6474 tc 
fij7S, S717, S72S. Concerning mediate influx through tlie spiritual v 01 c 
into llic natural world, n. 4067, 69S2, 69S5, 6996. 

' That all things exist from things prior to themselves, tluir, from .I.e 
F'irst, and that in like manner they subsist, — because subsistence if per) et- 
ual existence, — and that therefore there is nothing unconnected, n 36JO to 
362S, 3648, 4523, 4524, 6040, 6056. 



HE A VEN AND HELL. 



3» 



38. He who is unacquainted with the nature of divine ordei 
as to degrees, cannot comprehend in what manner the heavens 
are distinct, nor even what is meant by the internal and external 
man. Most people have no other idea concerning things inte- 
rior and exterior, or concerning things superior and inferior, 
than as of something continuous, or cohering by continuity from 
Durer to grosser : whereas things interior and exterior are nrl 
'ontinuous with respect to each other, but discrete. Degrees aie 
■»f two kinds ; namely, degrees continuous and degrees not con- 
inuous. Degrees continuous are as the degrees of the waning 
liglit from flame even to its extinction ; or as the degrees of the 
waning sight, from things which are in light to those which are in 
^hade ; or as the degrees of the purity of the atmosphere, from its 
lowest to its highest parts. Distances determine these degrees. 
Whereas degrees not continuous, but discrete, are distinguished 
like prior and posterior, like cause and effect, and like what pro- 
duces and what is produced. The careful inquirer will discover, 
that in all created things whatsoever, and in every part of them, 
there are such degrees of production and composition ; namely, 
that from one thing proceeds another, and from that a third, and 
so on. Whoever fails to comprehend these degrees, cannot pos- 
sibly understand the distinctions of the heavens, and the distinc- 
tions of the interior and exterior faculties of man ; nor the dis- 
tinction between the spiritual world and the natural world ; nor 
the distinction between the spirit of man and his body ; and 
consequently he cannot understand what and whence correspond- 
ences and representations are, nor what influx is. Sensual men 
do not comprehend these distinctions, for they make increments 
and decrements, even according to these degrees, continuous ; 
hence tliey are unable to conceive of what is spiritual, otherwise 
til an as a purer natural. Wherefore they also stand without, and 
far removed from intelligence.' 

' That things interior and exterior are not continuous, but distinct an I 
discrete according to degrees, and that each degree has a distinct termina- 
lion, n. 3691, 5145, 5114, 8603, 10099. That one thing is formed from an 
(itnei and that the things which are so formed are not purer and grosser 
bj continuity, n. 6326, 6465. That he who cannot perceive the distinction 
of things interior and exterior, according to suca degrees, cannot cornpre- 



I 



32 



HEA VEN AND HELL. 



39. Lastly, I am permitted to relate a certain arcanum con 
cerning the angels of the three heavens, which has never before 
entered the mind of any one, because no one has hitherto under- 
stood the subject of degrees. The arcanum is this : that with 
every angel, and also with every man, there is an inmost 01 
supreme degree, or an inmost or supreme something, into which 
the Divine of the Lord first or proximately flows, and from 
which it arranges the other interior things which succeed accord- 

ng to the degi'ees of order with the angel or man. This inmost 
or supreme [region] may be called the Lord's entrance to angels 
and men, and His veriest dwelling-place with them. By virtue 
of this supreme or inmost, man is man, and is distinguished from 
brute animals ; for these do not possess it. Hence it is that man, 
different from animals, can, as to all the interiors of his rational 
and natural minds (^mentis ct ani7ui ejus) be elevated by the 
Lord to Himself, can believe in Him, be affected with love 
toward Him, and thus see Him ; and that he can receive intel- 
ligence and wisdom, and converse in a rational manner. It is 
for this reason also that he lives forever. But what is disposed 
and provided by the Lord in this inmost [region] does not come 
manifestly to tlie perception of any angel, because it is above his 
thought, and transcends his wisdom. 

40. These are general truths concerning the three heavens ; 
but in what follows I shall speak of each heaven specifically. 



THE HEAVENS CONSIST OF INNUMERABLE SOCIETIES. 

41. The angels of each heaven do not all dwell together in one 
place, but are distinguished into larger and smaller societies, 
ai.cordins to the diBcrences of the good of love and faith in 
which they are. They who are in similar good form one soci- 



hend the internal and external man, nor the interior and exterior hea- 
vens, n. 5146, 6465, 10099, loiSr 



HEAVEN AND HELL. 



33 



et}\ Goods in the heavens are of infhiite variety ; and every 
angel is such, in character, as is his own good/ 

42. The angchc societies in the heavens are also distant uom 
each other according to the general and specific difVcrences of 
their goods ; for distances in the spiritual world are from no 
other origin than from a difference in the slate of the interiors, 
consequently, in the heavens, from a diilerence in the stales of 
love. Those are far apart who diffei much, and those are near 
who differ little. Similarity brings tliem together.^ 

43. All in each society are arranged among themselves accord- 
ing to the same law. The more perfect ones, that is, those who 
excel in good, consequently in love, wisdom, and intelligence, are 
in the middle. Those who excel less, are round about them, at 
a distance varying with the degrees of their perfection. This 
arrangement may be compared to light decreasing from the cen- 
tre toward the circumference. Those in the middle are also in 
the greatest light, and those near the circumference, in less and 
less. 

44. Those of like character are brought together as it were 
spontaneously ; for with their like, they are as witli their own 
[relations], and at home ; but with others, as with strangers and 
abroad. When they are with their like, they are also in their 
freedom, and thence in every delight of life. 

45. Hence it is evident that good consociates all in the hea- 
vens, and that all are distinguislied according to its quality : 



' That vaiictv is infinite, and that in no instance is one thing the same 
as another, n. 7236, 9002. That there is also an infinite variety in tiie 
heavens, n. 6S4. 690, 3744, 5598, 7236. That the varieties in the heavens, 

which arc infinite, — are varieties of good, n. 3744, 4005, 7236, 7S33, 7836, 
9002. That these varieties exist by means of the multiplicity of truths from 
which every one has good, n. 3470, 3S04, 4149. 6917, 7236. That hence all 
the societies in the heavens, and every angel in a society, are distinct from 
each other, n. 690, 3241, 3519, 3804, 39S6, 4067, 4149, 4263, 7236, 7S33 7S36; 
but that still all act in unity by love from the Lord, n. 457, 39S6. 

° That all the societies of heaven have a fixed position according to the 
differences of the state of life, thus according to the differences of love 
and of faith, n. 1274, 363S, 3639. Wonderful things in the other life, or 
in the spiritual world, concerning distance, situation, place, space, and 
Mn^e, n. 1273 to 1277. 

5 B» 



34 



HEA VBN AND HELL. 



nevertheless it is the Lord, the Source of all g-od, who thus Joins 
the angels in consociation, and not the ang, ,s themselves. He 
leads them, conjoins them, arranges them, and keeps them in 
freedom, so far as tliey are in good ; thus He presei-s-es every one 
in the life of his love, faitli, intelligence, and wisdom, and thence 
in happiness." 

46. All who are in similar good also know each other — al 
though they had never met before — ^just as men in the work! 
know their kindred, relations and friends ; the reason is, because 
in tlie other life there are no kindreds, relationships, and frienc 
ships, but such as are spiritual, that is, of love and faith.^ I have 
several times been permitted to see this, when I have been in 
the spirit, withdrawn as it were from the body, and tlius in com- 
pany with angels. On such occasions, I have seen some who 
seemed as if I had known them from infancy ; but others seemed 
wholly unknown to me. They who seemed as if known from 
infancy, were those who were in a state similar to the state of 
my spirit ; but they who were unknown, were in a dissimilar 
state. 

47. All who belong to the same angelic society resemble each 
other in genei'al, but not in particular. How likenesses in gene- 
ral can coexist with variations in particular, may in some meas- 
ure be comprehended from examj^les of a like nature in the 
world. It is well known that every race of people have some 
common resemblance in the face and eyes, whereby they are 
known and distinguished from other races ; and tlie distinction 
between families is still more marked ; but it is more perfect in 
the heavens, because tliere all the interior affections appear and 



' That all freedom is of love and affection, because what a man loves, 
that he does freely, n. 2S70, 315S, 8990, 95S5, 9591. That since freedom ii 
of the love, thence also it is the life of every one, and its delight, n. 2873. 
That nothing appears to be a man's own, but what is from freedom, n. 
38S0. To be led of the Lord is essential lioerty, because this is to be i^il 
by the love of good and truth, n. 892, 905, 2S72, 2SS6, 2890, 2891, aSgi, 
9096, 95S6 to 9591. 

' Tliat all proximities, relationships, affinities, and as it were consan- 
guinities, in heaven, are from good, and according to its agreements and 
differjnces, n. 605, 917, 1394, 2739, 3612, 3S15, 4121. 



HEAVEN AND HELL. 



35 



shine forth frjm tlic face, — for the face in heaven is the external 
and representative form of those affections. No one in heaven 
is permitted to have a face that is not in correspondence with his 
affections. It has also been sliown me how the general reseni 
blance is particularly varied in the individuals of one society. 
There appeared to me a face like that of an angel, which was 
varied according to the affections of good and truth, as they exist 
witii tliose who are in one society. These variations continued 
a long time ; and I observed that the same face in general re- 
mained as the plane [or groundwork], and that the rest were 
only derivations and propagations from that. By this face were 
also shown me in like manner the affections of the whole society, 
according to which the faces of those belonging to it are varied ; 
br, as was said above, the faces of angels are the forms of their 
interiors, thus of affections which are of love and faith. 

48. Hence also it is, that an angel who excels in wisdom, in- 
stantly discerns the character of another from his face. No one 
in heaven can conceal his interiors by his countenance, and it is 
absolutely impossible for him to dissemble and deceive tlirough 
craft and hypocrisy. It sometimes happens that hypocrites insin- 
uate themselves into societies, having learned to conceal their 
interiors, and to compose their exteriors so as to appear in the 
form of the good in which the members of that society are, and 
thus to feign themselves angels of light ; but they cannot remain 
there long ; for tliey begin to experience interior pain, to be tor- 
tured, to grow livid in the face, and to become as it were half- 
dead ; these sufferings arise from the contrariety of the life which 
flows-in and operates [upon them] ; wherefore they quickly cast 
themselves down into the hell inhabited by their like ; nor do 
they any more desire to ascend. These are they who are meant 
by the man who was found among the invited guests, not having 
on a wedding-garment, and was cast into outer darkness. (Matt, 
itxii. II, and following verses). 

49. All the societies of heaven communicate with each other 
not by opt n intercourse, for few go out of their own society 
into another, since to go out of their own society is like going 
out of themselves, or out of their own life, arid passing into 
another which is not so agreeable. But they all communicate 



36 HEAVEN AND HELL. 

oy an extension ot the sphere which proceeds from the life oi 
every one. The sphere of one's life is the sphere of his affec- 
tions, which are of love and faith. This sphere extends itself far 
and wide into the surrounding societies, and in proportion as 
the affections are more interior and perfect.' The angels are 
intelligent and wise according to the measure of that extension. 
Thcj who are r •. the inmost heaven, and in the centre of it, h.ave 
extension into the whole heaven. Hence there is in heaven a 
communication of all with each, and of each with all.'' Bui 
this extension will be more fully treated of hereafter, when we 
come to speak of the heavenly form according to which the 
angelic societies are arranged, and also where we treat of the 
wisdom and intelligence of the angels ; for all extension of the 
affections and thoughts proceeds according to that form. 

50. It was said above that there are larger and smaller societies 
in the heavens ; the larger consist of myriads of angels, the 
smaller of some thousands, and the least of some hundreds. 
There are some also who live apart, as it were in separate house', 
and families ; these, although they live so dispersed, are still ar 
ranged in like manner as those who live in societies ; that is, the 
wiser of them are in tlie midst, and the more simple in the boun 
daries. These :\re more immediately under tlie divine auspicet 
of the Lord, and are the best of the angels. 



' That a spiritual sphere, which is a sphere of life, flows forth from 
every man, spirit, and angel, and encompasses them, n. 4464, 5179. 7454, 
S630. That it flows forth from the life of their aflection and thought, n. 
24S9, 4464, 6206. That those spheres extend themselves far into angelic 
societies according to the quality and quantity o( good, n. 659S to 6613, 
8794, S797. 

"That in the heavens there is given a communication of all goods, in- 
asmuch as heavenly love communicates all its own to another, n. 549, 550, 
^1^)0, 1-591, 1399 0130, 10723. 



HEAVEN AND HELL. 



EVERY SOCIETY IS A HEAVEN IN A LESS FORM, AND 
EVERY ANGEL IN THE LEAST. 

51. Every society is a heaven in a less form, and every angel 
in the least, because the good of love and faith is what makes 
Iieaven ; and this good is in every society of heaven, md in eveiy 
angel of the society. It matters not that this good is everywhere 
diflerent and various ; it is still the good of heaven ; the only 
diflerence is, that heaven is of one quality in one part, and of 
another in another. It is therefore said, when one is elevated 
into any society of heaven, that he is gone to heaven ; and of 
those who are there, that they ai'e in heaven, and every one in his 
own heaven. This is known to all in the other life ; therefore 
they who stand without or beneath heaven, and view the angelic 
societies from afar, say that heaven is there and also there. It is, 
comparatively, as with governors, ofhcers, and servants, in a 
royal palace or court ; although they live by themselves in sepa- 
rate apartments or chambers, one above and another below, still 
tliey are all in one palace or court, each one ready to serve the 
king in his respective function. Hence is evident what is meant 
by the words of the Lord, '•'•In my Father''s house are many 
mansions John xiv. 3 ; and what by the habitations oj" heaven, 
and by the heavens oj" heavens in the prophets. 

53. That every society is a heaven in a less form is also evi- 
dent from this, that the heavenly form of each one is similar to 
that of the whole heaven. In the whole heaven, they who excel 
the rest are in the centre ; and around them, even to the bounda- 
ries, in a decreasing order, ai^e they who excel less, as may be 
seen in a preceding section, n. 43. The same is evident from 
th is also, that the Lord leads all in the whole heaven as if they 
« ere one angel; in like manner those in each society. Hence 
ill entire angelic society sometimes appears as a single individual! 
in the form of an angel, which also the Lord has permitted me 
to see. When also the Lord appears in the midst of the angels, 
He does not appear encompassed by a multitude, but as one in 
an angelic form. Hence it is that the Lord in the Word is called 



38 



HEAVEN AND HELL. 



an angel ; as is also an entire society. Michael, Gabriel, and 
Raphael, are only angelic societies, which are so named fiom 
their functions.* 

53. As an entire society is a heaven in a less form, so likewise 
is eveiy angel a heaven in the least ; for heaven is not without 
an angel, but witliin him ; for his interiors, which belong to his 
mind, are arranged into the form of heaven, and thus for the 
reception of all things of heaven which are without him. He 
also receives them according to the quality of the good which is 
in him from the Lord. Hence an angel is also a heaven. 

54. It can in no case be said that heaven is without one, but 
that it is within him ; for eveiy angel receives the heaven which 
is without him according to the heaven which is within him. 
This j^h'^ii^ly shows how much he is deceived, who believes that 
to go to heaven is merely to be elevated among the angels, with- 
out regard to the quality of one's interior life ; thus that heaven 
may be given to every one from immediate mercy f when yet, 
unless heaven be within a person, nothing of the heaven which 
is without him flows-in and is received. Many spirits entertain 
this opinion ; and because of their belief, they have been taken 
up into heaven ; but when they came there, because their interioi 
life was conti'ary to that of the angels, they grew blind as to their 
intellectual faculties till they became like idiots, and were tor- 
tured as to their will faculties so that they behaved like madmen ; 
in a word, they who go to heaven after living wicked lives, gasp 
there for breath, and writiie about like fishes taken from the 

' That tlie Lord in the Word is called an angel, n. 62S0, 6S31, S192, 9303. 
That an entire angelic society is called an angel; and that Michael and 
Raphael are angelic societies so named, from their functions, n. 8192. 
That the societies of heaven, ai>d the angels, have not any name, but that 
they are distinguished the quality of their good, and by an idea con- 
cerning it, n. 1705, 1754. 

"That heaven is not granted from unconditional mercy, but according 
"■Xt the life, and that the all of that life, by which man is led of the Lord 
to .leaven, is from mercy, and that this is the meaning of merc^, n. 5057, 
10659. That if heaven were granted from immediate mercy, it would be 
granted to a'.l, n. 2401. Concerning some evil spirits cast down from hea- 
ven, who believed that heaven was granted to every one from immediate 
mercy, n. 4226. 



HEA VEN AND HELL. 



39 



water into the air, and like animals in the ether of an air-pump, 
after the air has been exhausted. Hence it is evident that heaven 
is not without one, but within him.' 

55. Since all receive the heaven which is without them accord- 
ing to the quality of the heaven which is within them, therefore 
they receive the Lord in like manner, since the Divine of the 
Lord makes heaven. Hence it is, that when the Lord presents 
Himself ir. any society. He appears there according to the qua! 
ity of the good in which the society is principled, thus not the 
same in one society as in another : not that the dissimilitude is 
m the Lord, but in those who see Him from their own good, 
thus according to that good. The angels are also affected at the 
sight of the Lord according to the quality of their love ; they 
who love Him deeply, are deeply affected ; they who love Him 
less, ar€ less affected ; and the evil who are out of heaven, are 
tori..ented at His presence. When the Lord appears in any 
societj'. He appears there as an angel ; but He is distinguished 
fi-om others by the Divine which shines through Him. 

56. Heaven also exists wherever the Lord is acknowledged, 
believed in, and loved. Variety in the worship of Him, arising 
from the variety of good in different societies, is not injurious, 
but advantageous ; for the perfection of heaven results from such 
variety. It is difficult to explain intelligibly how the perfection 
of heaven is the result of such variety, unless we employ some 
terms familiar to the learned world, and by means of these show 
how a perfect one is formed of various parts. Every whole is 
composed of various parts ; for a whole which is not composed 
of various parts is nothing, therefore it has no form, and no qual- 
ity. But when a whole is composed of various parts, and these 
are arranged in a perfect form, wherein each part joins itself to 
another as a sympathizing friend in the series, then it is complete. 
Now heaven is a whole composed of various parts arranged in 
the most perfect form ; for the heavenly form is the most perfect 
of all forms. That all perfection results from this harmonious 
arrangement of parts that are different, is evident from all the 
beauty, pleasantness, and delight, which affect both the sensci 



' That heaven is in man, n. 3884. 



4° 



HE A VEN AND HELL. 



and the mind (anitmis) ; for these exist and flow from no other 
source than from the concert and harmony of many concordant 
and sympathizing parts, either coexistent or successive, and not 
from one thing alone ; hence it is said that variety is charming, 
and it is Icnown that its charms depend upon its quaUty. From 
these considerations it may be seen as in a mirror how perfection 
results from variet}'^, even in heaven ; for from the things existing 
in the natural world, those in the spiritual world may be seen as 
ir\ a mirror.* 

57. The same maybe said concerning the church as concern- 
ing heaven ; for the chvuxh is the Lord's heaven upon earth. 
There are also many churches, and )'et each one is called a 
cliurch, and likewise is a church, so far as the good of love and 
faith rules therein. There also the Lord makes a whole from 
different parts, thus from several churches makes one church.' 
The same, too, may be said of each member of the church in 
particular, as of the church in general ; namely, that the church 
is within him and not without him, and that every man, in whom 
the Lord is present in the good of love and faith, is a church.' The 
same may also be said of a man in whom the church is, as of an 
angel in whom heaven is, that he is a church in the least form, as 
an angel is a heaven in the least form ; and further, that a man in 
whom the chinxh is, is a heaven equally with an angel ; for man 
was created that he might go to heaven and become an angel ; 
wherefore he who receives good from tlie Lord, is a man-angel.* 



' That every whole [«««;/;] results from the' harmony and agreement ol 
various parts, and that otherwise it has no qualit}', n. 457. That lience 
the universal heaven is a one, n. 457. Because all therein regard one end. 
which is the Lord, n. 9S28. 

" That if good were the characteristic and essential of tl'.e church, and 
not truth without good, the church would oe a one, n. 12S5, 1316, 29S2, 
3^67, 3445, 3451 1 3452. That all churches also make one chinxh before 
the Lord, by virtue of good, n. 7396, 9276. 

' That the church is in man, and not out of him, and that the church at 
lar|,3 consists of men in whom the church is, n. 3884. 

* That a man who is a church, is a heaven in the least form, after the 
image of the greatest, because his interiors, which are of the mind, are 
a'ranged after the form of heaven, and consequently for the reception of 



HEA VBN AND HELL. 



4' 



1 am permitted to tell what man has in common with an. 
angel, and what he has more than the angels. Man has in com- 
mon with an angel., that his interiors are alike formed in the 
image of heaven, and also that he becomes an image of heaven 
in proportion as he is in the good of love and faith. But man 
has more than the angels., in that his exteriors are formed in the 
image of the world, and in proportion as he is in good, the 
world with him is subordinate to heaven and serves it ;^ and then 
llie Lord is present with him in both as in His heaven ; for He 
is in His own divine order eveiywhere, for God is order.'' 

58. Lastly, it is to be observed, that whoever has heaven in 
himself, not only has heaven in his greatest or general principles, 
but also in his least or most particular ones ; and that the least 
tilings in him are an image of the greatest. This results from 
the fact, that every one is his own love, and is of the same quality 
as his ruling love ; whatever rules flows into and arranges all the 
particulars, and everj^vhere induces a likeness of itself.' The 
ruling love in the heavens is love to the Lord, because the Lord 



all things of heaven, n. 911, 1900, 1928, 3624 to 3631, 3634, 3SS4, 4041, 
4279> 4523. 4524. 4625, 6013, 6057, 9279, 9632. 

' That man has an internal and an external, and that his internal from 
creation is formed after the image of heaven, and his external after the 
image of the world, and that on this account man was called by the 
ancients a microcosm, n. 4523, 4524, 5368, 6013, 6057, 9279, 9706, 10156, 
10472. That therefore man was so created that the world in him might 
serve heaven, which also it does in the good, but that with the evil the 
case is inverted, and heaven serves the world, n. 9283, 9278. 

' That the Lord is order, because the divine good and truth, which pro- 
ceed from the Lord, make order, n. 1728, 1919, (2201), 2258, (51 10), 5703, 
8988, 10336, 10619. That divine truths are laws of order, n. 2247, 7995. 
That so far as man lives according to order, thus so far as he is in good 
according to divine truths, so far he is a man, and the church and hea- 
ven are in him, n. 4839, 6605, (8067). 

* That the ruling or governing love with every one is in all and each oi 
the things of his life, thus in all and each of the things of his thought 
and will, n. 6159, 764S, 8067, 8S53. That man is such as the ruling prin- 
ciple of his life is, n. (918), 1040, 156S, 1571, 3570, 6571, 6934, 693S, 8S54, 
8856, SS57, 10076, 10109, loiio, 102S4. That love and faith, when they 
rule, are in the minutest particulars of the life of man, though he doe« 
not know it, n. S854, 8S64 8S65. 
6 



42 



HEAVEN AND HELL. 



is there loved above all things. Hence the Lord is there the All lu 
all ; He flows into all and each of the angels, arranges them, and 
induces in them a likeness of Himself, and causes Heaven to be 
whereA er He is. Hence an angel is a heaven in the least form, a 
society in a greater, and all the societies taken together in tlie 
gieatest. That the Divine of the Lord makes heaven, and that 
it is the all in all there, may be seen above, n. 7 to 12. 



THE WHOLE HEAVEN IN ONE COMPLEX RESEMBLES ONE 

MAN. 

59. That heaven in its whole complex resembles one man, is 
an arcanum not yet known in the world ; but in the heavens it is 
very well known. To know this, together with the specific and 
particular things relating to it, is the chief article of the intelli- 
gence of the angels. On this knowledge also depend many 
more things which, without it as their general principle, could 
not enter distinctly and clearly into the ideas of their minds. 
Because they know that all the heavens, togethei with their soci- 
eties, resemble one man, therefore also they call heaven the 
Greatest and the Divine Man Divine from this, that tlie 
Divine of the Lord makes heaven ; see above, n. 7 to 12. 

60. That celestial and spiritual things are arranged and con- 
joined into that form and image, cannot be conceived by those 
who have no just idea respecting things spij itual and celestial ; 
they imagine that the terrestrial and material things which com- 
pose the ultimate of man, are what make man, and that he would 
not be man without them. But be it known to such, that man is 
not man by virtue of those things, but by virtue of this, that he 
can understand what is tioie, and will what is good ; these are the 



' That heaven in the whole complex appears in form as a man, and that 
lieaven itself is hence called the Grand Man [or Greatest Man], n. 2996, 
299S, 3624 to 3649, 3741 to 3745, 4625. 



HEA VBN AND HELL. 



43 



spiritual and celestial things which make man. It is also gen- 
erally known, that every man is such as is the character of 
his understanding and will ; and it might also be known, that 
his eartlily body is formed to sen-e these faculties in the world, 
and to perform uses in accordance with their dictates, in the ul- 
timate sphere of nature. Therefore also the body has no activity 
of itself, but acts altogether obsequious to the nod of the undei"- 
standing and the will, insomuch that whatever a man thinks, he 
utters with the tongue and lips, and whatever he wills, he performs 
with the body and its members ; so that understanding and will 
are the active agent, and the body does nothing itself. Hence it 
!S evident, that the things of the understanding and the will are 
what make the man ; and that these are in the human form, be- 
cause they act upon the most minute parts of the body, as what 
is internal acts upon what is external ; by virtue of these faculties, 
therefore, man is called an internal and spiritual man. Heaven 
is such a man, in the greatest and most perfect form. 

61. Such is the idea of the angels concerning man. Where- 
! fore they never attend to the things which man does with the 

body, but to the will from which the body does them. This they 
call the man himself, and the understanding so far as it acts in 
unison with the will.' 

62. The angels, indeed, do not see heaven in the whole com- 
plex in the form of a man, for the whole heaven does not fall 
under the view of any angel ; but they sometimes see remote so- 

I cieties, consisting of many thousands of angels, as one in such a 
i form : and from a societ}', as from a part, they form a conclusion 
, concerning the whole, which is heaven. For in the most perfect 
form, the whole is as the parts, and the parts as the whole ; the 
only diflerence being like that between similar things of greater 
and less magnitude.* Hence they say, that the whole heaven is 



' That the will of man is the very esse of his life, and that the iiti- 
dci standing is tlie existere of life thence derived, n. 3619, 5002, 92S2 
That the life of the will is the principal life of man, and that the life ol 
the understanding proceeds thence, n. 5S5, 590, 3619, 7342, SSS5, 92S2, 
10076, 10109, loiio. That man is man from his will, and thence from his 
inderstanding, n. S911, 9069, 9071, 10076, 10109, loiio. 

* fThis may be illustrated by the configuration of salts of the same 



44 



HEA VEN AND HELL. 



such in the sight of the Lord, [as a single society' is when seen 
b)' them], because the Divine, from the inmost and supreme, be- 
holds all things. 

63 Such being the form of heaven, it is therefore ruled by tiie 
Lord as one man, and thence as one whole : for it is well known, 
that although man consists of an innumerable variety of things, 
both in the whole and in part, — in the 'vhole^ of members, organs, 
and viscera ; in part., of series of fibres, nerves, and blood ves- 
sels, — thus of members within members and parts within parts, 
yet still the man, when he acts, acts as a unit. Such also is hea- 
ven under the ausjDices and guidance of the Lord. 

64. The reason why so many different things in man act as 
one, is because there is nothing whatever in him which does not 
contribute something to the common weal, and perform some 
use. The whole performs use to its parts, and the parts perform 
use to the whole ; for the whole is made up of the parts, and the 
parts constitute the whole ; wherefore they provide for each 
other, have respect to each other, and are conjoined in such a 
form, that all and each have reference to the whole and its good- 
Hence it is that they act as one. The consociations in the hea- 
vens are similar. They are joined together there according to 
their uses in a like form ; wherefore they who do not perform use 
to the community, are cast out of heaven as things foreign to its 
nature. To perform use, is to desire the welfare of others for the 
sake of the common good ; and not to perform use, is to desire 
the welfare of others, not for the sake of the common good, but 
for the sake of self. These latter love themselves supremely, but 
the former love the Lord above all things. Hence it is that they 
who are in heaven act in unison, not from themselves but from 
the Lord; for they regard Him as the one only Source of ^11 
things, and His kingdom as the community whose good is to be 
sought. This is meant by the Lord's words, " Seek ye Jint the 
kingdom of God, and His righteousness, and all things shall 
be added u7ito you." Matt. vi. 33. To seek His righteousnes* 



species; thus, for example, whether they consist of parts of a triangular, 
hexagonal, cylindrical, or any other form, it is well known that the mi- 
nutef t particles o " those parts are of the same figure. — Tr.] 



HEA VEN AND HELL. 



4') 



IS [to seek] His good.' They who, in the world, love the good 
ol" their country more than their own, and the good of their 
neighbor as their own, are they who, in the other life, love ;ukI 
seek the kingdom of the Lord, — for there the kingdom of the 
Lord is in the j^lace of their country ; and they who love to do 
good to others, not for their own sake, but for the sake of the 
good, love their neighbor, — for in the other life good is the neigh- 
bor.^ Al' of this character are in the Grand Man, that is in 
heaven. 

65. Since the whole heaven resembles one man, and likewise 
is a divine-spiritual man in the greatest form, even as to figure, 
therefore heaven is distinguished, like man, into members and 
parts ; and these are also named like the members and parts of 
man. The angels likewise know in what member one society is, 
and in what another ; and they say, that one society is in the 
member or some province of the head, another in the member or 
some province of the breast, another in the member or some 
province of the loins ; and so on. In general, the highest or 
tliird heaven forms the head down to the neck : the middle or 
second heaven forms the breast down to the loins and knees : the 
ultimate or first heaven forms the legs and feet down to the soles, 
and also the arms down to the fingers, — for the arms and hands 
are ultimates of man, although at the sides. Hence it is further 
evident why there are three heavens. 

66. The spirits who are beneath heaven are greatly surprised 
when they hear and see that heaven is beneath, as well as above ; 
for they think and believe, like men in the world, that heaven is 
nowhere but over head ; for they do not know that the situation 
of the heavens is like that of the members, organs, and viscera 



' That justice in the Word is predicated'of good, judgment of truth, and 
that hence to do justice and judgment is to do what is good and true, n. 
9S57 

■ Tliat in the supreme sense the Lord is the neighbor, and lience that to 
leva the Lord is to love that which is from Him, because in all which is 
♦rorr. Him, He is, thus it is to love what is good and true, n. 2425, 3419, 
6706, 6711, 6819, 6S23, 8123. Hence that all good which is from the Lord 
is the neighbor, and that to will and to do that good is to love the neigh- 
bor, n. 5026, 10336. 



46 



HEAVEN AND HELL. 



in man, some of which are above and some beneath ; and that 
it is like the situation of the parts in each member, organ, and 
viscus, some of which are within and some without, llcncc 
tliey have confused ideas concerning heaven. 

67. These things concerning heaven as the Grand Man are 
adduced, because, without this previous knowledge, what follows 
concerning heaven cannot be comprehended ; nor can any dis- 
tinct idea be had of the form of heaven, of the conjunction of 
the Lord with heaven, of the conjunction of heaven with man, 
nor of the influx of the spiritual world into the natural, and none 
whatever concerning correspondence. Yet these subjects will be 
ti'eated in order in what now follows ; wherefore this is pre- 
mised for die purpose of tlirowing light upon tliem. 



EVERY SOCIETY IN THE HEAVENS RESEMBLES ONE MAN. 

68. That eveiy society of heaven resembles one man, and is 
likewise in the form of a man, I have several times been permit- 
ted to see. There was a society into which many irsinuated 
themselves, who knew how to assume the appearance cf angels 
of light. They were hypocrites. When these were being sepa- 
rated from the angels, I saw that the whole society at first ap- 
peared as one indistinct mass ; dien by degrees in the human 
form, yet obscurely ; and at length distinctly as a man. They 
who were in that man, and composed him, were such as were in 
the good of that society ; but the rest, who were n'^t in that man, 
and did not compose him, were hypocrites. These ^vere rrjec^cd, 
but the former were retained ; and thus separation was eOccted. 
llyi'ocritcs are they who talk well, and likewise do well, ^ut 
regard themselves in everything. They talk like angels ab(^ul 
Ihi? J ord, about heaven, about love, and about heavenly li*e. 
They also do wcli, that they may appear as they ta'Ic, but they 
think otheiAvise ; they believe nothing, nor do they will good to 
any but themselves : when they do good, it is for tlie sake of 



NBA VEN AND HELL. 



4V 



tliemselves ; ami if for the sake of others, it is only that they may 
be seen ; so it is still for the sake of themselves. 

69. That an entire angelic society, when the Lord exhibits 
Himself present, appears as one in a human form, has also been 
granted me to see. There appeared on high, toward the east, as 
it were a reddish white cloud, encompassed with little stars, 
wln'ch was descending ; and in its descent it gradually became 
more lucid, until at length it appeared in a form perfectly human. 
The little stars encompassing the cloud were angels, who aj^peared 
as stars by virtue of light from the Lord. 

70. It is to be observed, that although all in one heavenly so- 
ciety, when viewed collectively, appear as one in the likeness of 
a man, still each society is a difierent man from every other. 
They differ like the faces of different individuals of the same 
family, and tor a similar reason ; of which above, n. 47 ; that is, 
they difier according to the varieties of good in which they are, 
and which determines the form. The societies which are in the 
inmost or supreme heaven, and in the centre there, appear in 
the most perfect and beautiful human form. 

71. It is worthy of remark, that the greater the number in a 
society of heaven, and the more they act as one, the more per- 
fectly human is the form of that society; for variety, arranged in 
a heavenly form produces perfection, as was shown above, n. 
56 ; and where there are many, there is variety. Every society 
of heaven also increases In number daily, and as it increases it 
becomes more pei^fect ; and not only does the society become 
more perfect in this way, but the whole heaven also, because 
heaven is composed of societies. Since increasing numbers 
make heaven more perfect, it is evident how much deceived they 
are, who believe that heaven will be shut when full. When yet 
llie contrai-y is true, that it will never be shut, and that the greatei 
its fullness, the greater its perfection ; wherefore the angels desire 
nothing more earnestly than the arrival of new angelic guests. 

72. Every society when viewed as a whole, appears in the human 
form, because the universal heaven is in that form, as was shown 
in the preceding chapter ; and in the most perfect form, which is 
tlie form of heaven, the parts bear the likeness of the whole, and 
the least reflects the greatest. The smaller constituents and parts 



48 



HEAVEN AND HELL. 



of heaven are the societies of which it is composed ; and that 
these are also heavens in a less form, may be seen above, n. 51, 
to 58. This likeness is perpetual, because in the heavens the 
goods of all are from one love, thus from one origin. The one 
love, from which the goods of all in heaven have their origin, is 
love to the Lord from the Lord. Hence it is, tliat the whole 
heaven is a lilvcness of Him in general ; eveiy society, less gen- 
erally ; and every angel, in particular. See also what was said 
above on tliis subject, n. 58. 



THEREFORE EVERY ANGEL IS IN A PERFECT HUMAN 

FORM. 

73. In the two preceding chapters it was shown that heaven 
in the whole complex resembles one man, and in like manner 
everj"^ society in heaven ; and from the sequence of causes there 
adduced, it follows that every angel also is in the human form. 
As heaven is a man in the greatest form, and a society of heaven 
in a less, so is an angel in the least ; for in the most perfect form, 
which is the form of heaven, there is a likeness of the whole in 
every part, and of every part in the whole. The reason is, be- 
cause heaven is a communion, for it communicates all its own to 
each one, and each one receives all that he has from that commu- 
nion. An angel is a receptacle [of all heavenly things], and 
thence a heaven in the least form, as was also shown above in its 
proper chapter. Man, too, so far as he receives heaven, is also a 
receptacle, a heaven, and an angel ; see above, n. 57. This is de- 
scribed in the Apocalypse in these words : "//t? measured the 
•wall of the holy ycrusalem^^ a hutidred aiid forty-your cubiiSy 
ihe vieasure of a fnati^i that is, of an angel." xxi. 17. In thih 
passage, Jerusalem is the Lord's church, and, in a more eminent 
sense, heaven the wall is truth which protects from the assault 



' That Jerusalem is the church, n. 402, 3654, 9166. 



HEA VEN AND HELL. 



49 



of falses and evils a hundred and forty-fovir are all truths and 
goods in the complex the measure is its quality man is thu 
subject in Avhom reside all these thinj^s in general and particular, 
and therefore heaven is in him ; and because an angel also is a 
man from these same things, therefore it is said, the measure of 
a man, which is that of an angel. This is the spiritual sense of 
these words. Without that sense, who could understand what is 
meant by the wall of the holy Jerusalem being the measure of a 
man, which is that of an angel 

74 But to proceed now to experience. I have seen a thous- 
and times that angels are human forms, or men ; for I have con- 
versed with them as man with man, sometimes with one alone, 
sometimes with many in company; nor did I discover in their 
form any thing diflerent from the form of man ; and I have re- 
peatedly wondered that they were such. And lest it should be 
said that it was a fallacy, or a visionary fancy, I have been per- 
mitted to see them in a state of full wakefulness, when I was in 
the exercise of every bodily sense, and in a state of clear percep- 
tion. I have also frequently told them that men in the Christian 
world are in such blind ignorance concerning angels and spirits, 
as to believe them to be minds without form, and mere thoughts, 
concerning which they have no other idea than as of something 
ethereal, in which there is somewhat vital ; and because they thus 
ascribe to them nothing human except a thinking principle, they 



' That a wall denotes truth protecting from the assault of falses and 
evils, n. 6419. 

' That twelve denotes all truths and goods in the complex, n. 577, 2089, 
2129, 2130, 3272, 3S5S, 3913; and in like manner seventv-two, and a hun- 
dred and forty-four; since a hundred and forty-four arises from twelve 
multiplied into itself, n. 7973. That all numbers, in the Word, signify 
things, n. 482, 4S7, 647, 64S, 755, S13, 1963, 19SS, 2075, 2252, 3252, 4264, 
4495, 5265. That numbers multiplied signify the same as the simple num- 
bers from which the}' arise by multiplication, n. 5291, 5335, 570S, 7973. 

' That measure, in the Word, signifies the quality of a thing as to truth 
anil good, n. 3104, 9603. 

* Concerning the spiritual or internal sense of the Word, see the tract 
On the White Horse in the Apocalypse, and the Appendix to the 
article on the Word, in that On the New Jerusalem and its Heavenly 
Doctrine. 

7 c 



5" 



HEAVEN AND HELL. 



imagine th^^t they cannot see, because they have no ej'es ; lor hear 
because they have no ears ; noi- speak, because they have neithei 
mouth nor tongue. The angels said in reply, that they knew such 
a belief exists with many in the world, and that it is the prevail- 
ing belief among the learned, and also, to their astonishment, 
among the clergy. They also assigned as a reason for this, that 
the learned, who were the leaders, and who first broached such 
(leas concerning angels and spirits, thought of them from tlie sen 
ual conceptions of the external man ; and they who think from 
these, and not from interior light, and the general idea implanted 
in every one, must of necessity adopt such fictions ; because the 
sensuals of the external man can comprehend only what is within 
nature, but not what is above it, thus nothing whatever of the 
spiritual world.' From these leaders as guides, the false notion 
concerning the angels was communicated to others, who did not 
think for themselves, but from them ; and thej'^ who first think 
from others, and make the things so thought matters of their 
faith, and aftenvards view them as such from their own un- 
derstanding, can with diflSculty recede from them ; wherefore 
they generally acquiesce in confirming them. They further said 
that the simple in faith and heart have no such idea concerbing 
the angels, but think of them as heavenly men, because ihey 
have not extinguished by erudition what was implanted in them 
from heaven, nor can they conceive of anything without a form. 
Hence it is that angels arc always represented in temples, both 
in sculpture and painting, as men. Concerning what is thus 
implanted from heaven, they added, that it is the Divine conunu- 
nicated by influx to those who are in the good of faith and life. 

75. From all my experience, which is now of many years, I 
can declare and affirm tliat the form of the angels is in every re- 
spect human ; that tliey have faces, eyes, ears, breasts, arms, 

Tliat man, unless lie be elevated above the sensual principles uf the 
sxiernal man, makes little progress in wisdom, n. 50S9. That a wise man 
thinks above those sensual principles, n. 5089, 5094. That when i.ian is 
elevated above those sensual principles, he comes into a clearer ligt.f, and 
at length into heavenly light, n. 6183, 6313, 6315, 9407, 9730, 9922. That 
elevation and abstraction from those sensual principles was knowh .0 
ancients, n. 6313. 



i 



HEA VEN AND HELL 



51 



hands, feet ; that they see, hear, and converse with each othei ; 
in a word, that they hick nothing which belongs to man, excejjt 
the material body. I have seen them in a light, which exceeds 
by many degrees the noon-day light of the world ; and in that 
light I observed all parts of their faces more distinctly and clearly 
than ever I did the face of men on earth. I have also been per- 
mitted to see an angel of the inmost heaven. His countenance 
was brighter and more resplendent than the faces of the angels 
of tlie inferior heavens. I examined him closely, and his form 
was perfectly human. 

76. It is, however, to be observed, that angels cannot be seen 
by man with his bodily eyes, but with the eyes of the spirit 
which is within him ;^ because the spirit Is in the spiritual world, 
and all things of the body are in the natural world. Like sees 
like, because from like. Besides, every one knows that the organ 
of bodily vision, which is the eye, is so gross that it cannot see 
even the smaller things of nature except by the aid of optical 
glasses ; much less, then, can it discern those which are above the 
sphere of nature, as are all things in the spiritual world : never- 
theless, these are seen by man when he is withdrawn from the 
bodily sight, and the sight of his spirit is opened. This is ef- 
fected in a moment, when it pleases the Lord that man should 
see spiritual things. And then he is not aware but that he 
sees them with the eyes of the body. Thus angels were seen by 
Abraham, Lot, Manoah, and the prophets. Thus the Lord also 
was seen by His disciples after His resurrection ; and in like 
manner, too, have angels been seen by me. The prophets wen; 
called seers, and men whose eyes were open, — i Sam. ix. 9 ; 
Numb. xxiv. 3, — because they saw with the eyes of the spirit ; 
and the ojDcning of this spiritual sight was called opening the 
eyes. This was the case with the servant of Elisha, of whom 
we read, " Elisha prayed and said, Jehovah, open^ I fray 
f/ice, his eyes, that he may see: a7id Jkhovah opened the eyes 
> f the young vian, and he saw ; and behold, the mountain zia: 



' That man, as to his interiors, is a spiiit, n. i.S9'f. And that the spirit 
is the man himself, and that tlie body lives from it, n. 447, 4622, 6054. 



52 



HE A VElY AND HELL. 



full of Jiorses and chariots of frc round about Elis/ia." 2 
Kings vj. 17. 

77. Good spirits, ^Yith whom I have also conversed on this 
subject, were deeply grieved that there should be such ignorance 
within die church concerning the nature of heaven, and concern- 
ing spirits and angels ; and being disjileased, they charged me by 
all means to make it known, that they are not formless minds, 
nor ethereal breaths, but that they are men in form, and that they 
see. hear, and feel, the same as men in the world.^ 



IT IS FROM THE DIVINE HUMAN OF THE LORD, THAT THE 
WHOLE HEAVEN AND EVERY PART OF IT RESEMBLES A 
MAN. 

78. That heaven in the whole and in every part resembles a 
man, because it exists from the Divine Human of the Lord, follows 
as a conclusion from all that has been said and shown in the pre- 
ceding chapters ; for it was shown, I. T/iat the Lord is the God 
of heaven. II. That the Divine of the Lord makes heaven. 
III. 77^12^ heaven consists of innumerable societies; afid that 
every society is a heavcJi in a less form^ and every angel in the 
least. IV. That the -whole heaven in one complex resembles 
one man. V. That every society in the heavens also resembles 
one man. VI. That hc7ice every angel is in a perfect human 
form. These propositions all lead to the conclusion, that the 
Divine which makes heaven is human in form. Tliat this is the 
Divine Human of the Lord, may be still more clearly seen, be- 



• That every angel, because lie is a recipient of divine order from tl e 
Loid, is in a human form, perfect and beautiful according to the measure 
of his receptivity, n. 322, iSSo, iSSi, 3633, 3S04, 4622, 4735, 4797, 49S5, 
5199, 5530, 6054,-9879, 10177, 10594. That the divine truth is the prin- 
ciple by which order is effected, and that the divine good is the essential 
of order, n. 2451, 3166, 4390, 4409, 5232, 7256, 10122, 10555. 



HEA VBN AND HELL. 



53 



cause in a compendious form, from the extracts which are given 
as a corollary to this chapter from the Arcana Ccelestia. That 
the Lord's Humanity is Divine, and not merely human, as the 
church at this day jelieves, may also be seen from those extracts, 
as well as from those at the end of the chapter on the Lord, in 
the work On the New Jerusalem and its heavenly Doc- 
trine. 

79. The truth of this has been made evident to me from much 
experience, of which something shall now be told. No angel 
in all the heavens, ever conceives of the Divine under any other 
than the human fonn ; and wliat is wonderful, those in the supe- 
rior heavens are unable to think othenvise of the Divine. This 
necessity of their thought flows from tlie Divine itself, and also 
from the form of heaven, according to which their thoughts ex- 
tend themselves around ; for every thought which the angels 
have, has extension into heaven, and their intelligence and wis- 
dom is in proportion to that extension. Hence it is that all there 
acknowledge the Lord, because in Him alone is the Divine Hu 
man. These things have not only been told me by the angels, 
but it has also been given me to perceive them, when I have been 
elevated into the interior sphere of heaven. Hence it is evident, 
tliat the wiser the angels are, the more cleai"ly do they perceive 
this truth ; and hence it is that the Lord appears to them ; for the 
Lord appears in a Divine-angelic form, which is the human, to 
those who acknowledge and believe in a visible Divine, but not 
to those who acknowledge and believe in an invisible Divine ; for 
the former can see their Divine, but the latter cannot. 

So. Because the angels have no conception of an invisible 
Divine, which they call a Divine without form, but of a visible 
Divine in a human form, therefore it is common with them to 
Bay, that the Lord alone is Man, and that tliey are men from 
Him ; and that every one is a man so far as he receives the Lord. 
By receiving the Lord, they understand receiving good and truth 
which are from Him, since the Lord is in His own good and 
His own truth. This also they call intelligence and wisdom. 
They say that every one knows that intelligence and wisdom 
make the man, and not the face without them. This is manifest 
al?o from the angels of the interior heavens ; because they are in 



54 



HEAVEN AND HELL. 



good and truth from the Lord, and thence in wisdom and intelli- 
gence, they are therefore in the most beautiful and most perfect 
human form ; whilst the angels of the inferior heavens are in a 
form less perfect and less beautiful. It is the opposite in hell ; 
those there, when viewed in the light of heaven, scarcely appear 
as men, but as monsters ; for they are not in good and tiuth, but 
in evil and the false, and thence in the opposites of intelligence 
and wisdom ; wherefore also their life is not called life, but spir- 
itual death. 

8" Because the whole heaven and evei-j' part of it resembles a 
man from the Divine Human of the Lord, therefore the angels 
say that they are in the Lord, and some that they are in His 
body, by which they mean that tliey are in tlie good of His love ; 
as the Lord Himself also teaches, where He says : Abide in 
Jic, a7id I in you. As the bratich caimot bear fruit of itself 
except it abide in the vine., no more can ye., except ye abide ifi 
Me; — for ivithout Me ye cafi do nothing. — Contitttie ye in j\Ty 
love: if ye keep my com7nandme}its, ye shall abide in JSIy 
love" John xv. 4 to 10. 

82. Such being the conception of the Divine in the heavens, 
it is therefore implanted in every man who receives any influx 
from heaven, to think of God under a human shape. So thought 
the ancients, and so tlie moderns likewise think, both those with- 
out and those within chuixh. The simple see Him in thought as 
an old man encompassed with brightness. But all those have 
extinguished this implanted peixeption, who have removed the 
heavenly influx by their self-derived intelligence, or by a life of 
evil. They who have extinguished it by self-derived intelligence, 
are not willing to acknowledge any but an invisible God ; but 
they who have extinguished it by a life of evil, are not willing 
to acknowledge any God. Nor is either class aware that any 
such implanted perception exists, because it no longer exists with 
them; when yet this is the Divine celestial itself, which p'inia • 
rily flows from heaven into rnan, because man was born foi 
heaven, and no one enters heaven without an idea of the Dii ine. 

83 Hence it follows, that one who has no true idea of heaven, 
tliat is, of the Divine from whom heaven exists, cannot be eleva- 
ted to tlie first threshold of heaven. As soon as he approaches 



HEA VEN AND HELL. 



55 



it, he is sensible of a resistance and a sh^ong repulsion. The 
reason is, because his interiors, which ought to receive htaven, 
ate closed, since they are not in the form of heaven ; yea, the 
nearer he approaches heaven, the more tightly are they closed. 
Such is the lot of those within the church who deny the Lord, 
and who, like the Socinians, deny His Divinity. But what is the 
lot of those who are born out of the church, to whom the Lord 
is tiot known because they have not the Word, will be seen in 
« hat follows. 

84. That the ancients had an idea of the Human [linked wit}' 
tlieir idea] of the Divine, is manifest from the appearances of the 
Divine to Abraham, Lot, Joshua, Gideon, Manoah, his wife, and 
others, who, although they saw God as a man, still adored Hin. 
as the God of the universe, calling him the God of heaven and 
earth, and Jehovah. That it was the Lord who was seen by 
Abraham, He Himself teaches in John, chap. viii. 56 ; that it 
v/as He, also, who was seen by the rest, is evident from the 
Lord's words, '•'•That no one has seen the Father^ and His 
shape, and heard His voice" John, chap. i. 18 ; v. 37. 

85. But that God is a Man, can with difficulty be comprehended 
by those who judge everything from the sensual conceptions of 
the external man ; for the sensual man cannot think of the Di- 
vme, except from the world and the objects therein ; thus he can- 
not think othei-wise of a Divine and Spiritual Man, than as of a 
corporeal and natural one : hence he concludes that, if God were 
a Man, He would be as large as the universe ; and if He ruled 
heaven and earth, He would do it by means of many subordinate 
officers, after the manner of kings in the world. If he were told, 
that in heaven there is no extension of space as in the world, he 
would not at all comprehend it ; for he who thinks solely from 
nature and its light, thinks of no other sort of extension than 
that which is visible before him. But people commit a great 
mistake when they think in this manner concerning heaven. 
Extension there is not like extension in the world. Extension in 
tlie world is determinate, and therefore measurable ; but in hea- 
ven extension is not determinate, and therefore not measurable. 
But more will be said hereafter about extension in heaven, when 
we come to treat of space and time in the spiritual world. Be- 



56 



HEAVEN AND HELL. 



sides, every one knows how far the sight of the eye extends, even 
to the sun and stars which are so far distant. He who thinks 
more deeply knows also that the internal sight, which is that of 
the thought, reaches still further, and hence that a still more in- 
terior sight must have a still wider range. What then must be 
the Divine sight, which is the inmost and highest of all.'' Since 
Uie thoughts are capable of such extension, tlierefore — as has 
been shown in preceding chapters — all things of heaven are com* 
municated with eveiy one there, consequently all tilings of tht 
Divine which makes heaven and fills it. 

86. The inhabitants of heaven are astonished that men should 
imagine themselves intelligent, who think of an invisible Being, 
that is, of a Being incomprehensible under any form, when tliey 
think of God ; and that they should call those not intelligent and 
even simple, who think otherwise ; when yet the contrary is the 
trutli. They suggest, that if those who imagine themselves intel- 
ligent because they think God has no form, would examine tlicm- 
selves, would they not find that they regard nature as God, some of 
them nature as manifest to the sight, others natm-e in her invisible 
recesses And are they so blind as not to know what God is, 
what an angel is, what a spirit is, what their own soul is which is 
to live after death, what the life of heaven in man is, and many 
other things of intelligence.'' When yet those whom they call 
simjjletons know all these things in some measure. Their idea is, 
that God is the Divine in a human form ; that an angel is a hea- 
venly man ; that their own soul, which is to live after death, 
is like an angel ; and that the life of heaven in man is to live ac- 
cording to tlie divine precepts. These, therefore, the angels call 
intelligent, and fitted for heaven ; but the others, on the contrary, 
not intelligent.* 



'EK^jacts from the Arcana Ccelestia, concerning the Lord and ecu- 
cerning His Divine Human. 

lliat tlie Divine was in the Lord from His very conception, n. 46^>, 
4^3, 5041, 5157, 6716, 10125. That Divine seed was in the Lord alone, n. 
1438. That His soul was Jehovah, n. 1999, 2004, 2005, 2018, 2025. That 
thus the inmost of the Lord was the Divine Itself, and that the clothing 
vas from the mother, n. 5041. That the Divine Itself was the Esse of th« 



HEA VEN AND HELL. 



57 



THERE IS A CORRESPONDENCE OF ALL THINGS OF HEAVEN, 
WITH ALL THINGS OF MAN. 

87. It is unknown at this day what correspondence is. This 
ignorance arises from various causes, the chief of which is, that 

Lord's life, from which the Human afterwards went forth, and was made 
the Existere from that Esse, n. 3194, 3210, 10269, io372. 

That within the church, where the Word is, by which the Lord is 
known, the Divine of the Lord ought not to be denied, nor the Ho'.y 
[Spirit] proceeding from Him, n. 2359. That they within the church who 
do not acknowledge the Lord, have no conjunction with the Divine, but 
that it is otherwise with those who are out of the church, n. 10205. That 
it is an essential of the church to acknowledge the Divine of the Lord, 
and His union with the Father, n. 100S3, 10112, 10370, 1072S, 10730, 
10S16, 10S17, loSiS, 10S20. 

That the glorification of the Lord is the subject treated of in many pas. 
sages of the Word, n. 10828 ; and that this subject is everywhere treated 
of in the internal sense of the Word, n. 2249, 2523, 3245. That the Lord 
glorified His Human, but not the Divine, because the Divine was glorified 
in Itself, n. 10057. That the Lord came into the world that He might glo- 
rify His Human, n. 3637, 42S6, 9315. That the Lord glorified His Human 
by the divine love which was in Him from conception, n. 4727. That the 
love of the Lord toward the universal human race, was the life of the 
Lord in the world, n. 2253. That the Lord's love transcends all human 
understanding, n. 2077. That the Lord saved the human race by glorify- 
ing His Human, n. 4180, 10019, 10152, 10655, 10659, 10S28. That other- 
wise the whole human race would have perished in eternal death, n. 1676. 
Concerning the state of the Lord's glorification and humiliation, n. 17S5, 
1999, 2159, 6866. That glorification, when predicated of the Lord, denotes, 
the uniting of His Human with His Divine, and that to glorify is to make 
Divine, n. 1603, 10053, 10S2S. That the Lord, when he glorified His Hu- 
man, put off all the human derived from the mother, until at length He 
was not her son, n. 2159, 2574, 2649, 3036, 10S30. 

That the Son of God from eternity was the divine truth in heaven, n. 
(2628), (2798), 2803, 3195, 3704. That the Lord also made His Human 
di\ine truth from the divine good which was in Him, when He was in the 
v.-ofld, n. 2S03, 3194, 3195, 3210, 6716, 6S64, 7014, 7499, 8127, S724, 9199 
That the Lord at that time arranged all things appertaining to Hinit.elf 
into a celestial form, which is according to divine truth, n. 192S, 3633, 
That on this account the Lord was called the Word, which is divine truth, 
n. 2533, 2S18, 2S59, 2894, 3393, 3712. That the Lord alone had perception 
3 C* 



5- 



HEA VEN AND HELL. 



man has removed himself from heaven by the love of self and 
the world ; for he who loves himself and the world above all else, 



and thought from Himself, and above all angelic perception and thought, 
n. 1904, 1914, 1919- 

That the Lord united the divine truth, which was Himself, with the di- 
vine good, which was in Himself, n. 10047, 10052, 10076. That the union 
was reciprocal, n. 2004, 10067. That the Lord, when He departed from 
the world, made His Human also divine good, n. 3194, 3210, 6S64, 7499. 
8724, 9199, 10076. That this is meant by His coming forth from tht 
Father and returning to the Father, n. 3736, 3210. That thus He was 
made one with the Father, n. 2751, 3704, 4766. That since that union, 
divine truth proceeds from the Lord, n. 3704, 3712, 3969, 4577, 5704, 7499, 
8127, 8241, 9199, 9398. In what manner divine truth proceeds, illustrated, 
n. 7270, 9407. That the Lord, by His own proper power, united the Hu- 
man with the Divine, n. i6i6, 1749, 1752, 1813, 1921, 2025, 2026, 2523, 3141, 
5005, 5045, 6716. That hence it may be manifest, that the Human of the 
Lord was not as the human of another man, because He was conceived 
from the Divine Itself, n. 10125, 10826. That His union with the Father, 
from whom He had His soul, was not like a union bet\veen two persons, 
but like that of soul and body, n. 3737, 10S24. 

That the most ancient people could not adore the Divine Esse, but the 
Divine Existere, which is the Divine Human, and that the Lord, therefore, 
came into the world, that He might be made the Divine Existere from the 
Divine Esse, n. 4687, 5321. That the ancients acknowledged the Divine, 
because He appeared to them in a human form, and that this was the Di- 
vine Human, n. 51 10, 5663, 6S46, 10737. That the Infinite Esse, could not 
flow into heaven with the angels, nor with men, except through the Di- 
vine Human, n. (1646), 1990, 2016, 2034. That in heaven no other Divine 
is perceived but the Divine Human, n. 6475, 9303, (9387), 10067. That 
the Divine Human from eternity was the divine truth in heaven, and the 
Divine passing through heaven, thus the Divine Existere, which after- 
wards, in the Lord, was made the Divine Esse by itself, from which is the 
Divine Existere in heaven, n. 3061, 6280, 68S0, 10579. What was the qual- 
ity of the state of heaven before the coming of the Lord, n. 6371, 6373, 
6373. That the Divine was not perceptible except when it had passed 
through heaven, n. 6982, 6996, 7004. 

That the inhabitants of all the earths adore the Divine under a human 
form, thus the Lord, n. 6700, 8541 to 8547, 10736, 10737, io738- That tliey 
rejoice when they hear that God was actually made a Man, n. 9361. 
That the Lord receives all who are in good, and who adore the Divine 
unde; a human form, n. 9359. That God cannot be thought of except in 
a human form, and that what is incomprehensible falls into no idea, and 
therefore is no object of faith, n. 9359, 9972. That man is canable of wor- 



HEAVEN AND HELL. 



59 



^ares only for worldly things, because they please the external 
senses, and delight the carnal appetite ; and has no concern about 



sliiping what he has some idea of, but not what he has no idea of, n. 4733» 
5H0, 5633, 7211, 9356, 10067. That, therefore, by the generality in the 
universal terrestrial globe, the Divine is worshiped under a human form, 
Rnd that this is the elTcct of influx from heaven, n. 10159. That all who 
are in good as to life, when they think of the Lord, think of the Divine 
Human, and not of the Human separate from the Divine. It is otherwise 
with those wlio are not in good as to life, n. 2326, 4724, 4731, 4766, 8S78, 
9193, 9198. That in the church at this day, they who are in evil as to life, 
and also they who are in faith separate from charity', think of the Human 
of the Lord without the Divine, and likewise do not comprehend what the 
Divine Human is; and the reasons therof, n. 3212, 3241, 4689, 4692, 4724, 
4731, 5321, (6372), 8S78, 9193, 9198. That the Human of the Lord is Di- 
vine, because from the Esse of the Father, which was His soul, illustrated 
by the likeness of the father in the children, n. 10269, (10372), 10823; and 
because it was from the divine love, which was the very Esse of His life 
from conception, n. 6S72. That every man is such as his love is, and that 
he is his own love, n. 6872, 10177, 102S4. That the Lord made all the 
Human, both internal and external. Divine, n. 1603. 1S15, 1902, 1926, 2093, 
2803. That therefore He rose again as to the whole body, differently from 
any man, n. 1729, 2083, 507S, 10S25. 

That the Human of the Lord is Divine, is acknowledged from His om- 
nipresence in the Holy Supper, n. 2343, (2359) ; and from His transfigura- 
tion before His three disciples, n. 3212; and also from the Word of the 
Old Testament, in that it is called God, n. 10154; and Jehovah, n. (1603), 
1736, 1815, 1902, 2921, 3035, 5110, 62S1, 6303, 8S64, 9194, 9315. That a dis- 
tinction is made in the sense of the letter between the Father and the 
Son, or betkveen Jehovah and the Lord, but not in the internal sense of 
the Word, in which the angels of heaven are, n. 3035. That in the Chris- 
tian world the Human of the Lord has been declared to be not Divine, 
and that this was done in a council for the sake of the Pope, that he might 
be acknowledged as His vicar, n. 4738. 

That Christians were examined in the other life as to the idea they en- 
teitained concerning one God, and that it was found they had an idea of 
three Gods. r. 2329, 5256, 10736, 10737, 10738, 10S21. That a Trinity, or 
Divine Trine, may be conceived of in one person, and thus one God, but not 
in three persons, n. 10738, 1082 1, 10824. That a Divine Trine in the Lord 
is acknowledged in heaven, n. 14, 15, 1729, 2005, 5256, 9303. That the 
Trine in the Lord is the Divine Itself, which is called the Father, the Di- 
vine Human, which is called the Son, and the Divine Proceeding which is 
called the Holy Spirit, and that this Divine Trine is one, n. 2149, 2156, 
2288 2327 2329, 2447, 3704, 6993, 71S2, 10738, 10822, 10823. That the 



bo 



HEA VEN AND HELL. 



spiritual things, because they please the internal senses, and 
delight the rational mind ; wherefore such inen reject spiritual 
things, saying they are too high for their comprehension. It was 
otherwise with the ancients. To them the science of correspon- 
dences was the chief of all sciences. By means of this tliey ac- 
quired intelligence and wisdom, and tlaose who were of the 
church had communication with heaven ; for the science of cor- 
respondences is an angelic science. The most ancient people, 
who were celestial men, actually thought from correspondence 



Lord Himself teaches that the Father and He are one, n. 1729, 2004, 2005, 
2018. 3025, 2751, 3704. 3736, 4766: and that the Holy Spirit proceeds from 
Him, and is His, n. 3969, 4673, 67S8, 6993, 7499, S127, 8302, 9199, (922S), 
9229, 9270, 9407, 9818. 9S20, 10330. 

That the Divine Human flows into heaven, and makes heaven, n. 3038. 
That the Lord is the all in heaven, and that He is the life of heaven, n. 
7211, (912S). That the Lord dwells in the angels in what is His own, n. 
9338, 10125, 10151, 10157. That hence they who are in heaven are in the 
Lord, n. 3637, 363S. That the conjunction of the Lord with the angels is 
according to their reception of the good of love and of charity from Him, 
n. 904, 4198, 4205, 421 1, 4220, (6280), 6S32, 7042, SS19, 96S0, 9682, 9683, 
(10106), (loSii). That the universal heaven has reference to the Lord, n. 
551, 552. That the Lord is the common centre of heaven, n. 3633. That 
all in heaven turn themselves to the Lord, who is above the heavens, n. 
9S2S, 10130, 10189. That, nevertheless, the angels do not turn themselves 
to the Lord, but the Lord turns them to Himself, n. 101S9. That the pres- 
ence of the angels is not with the Lord, but the presence of the Lord with 
the angels, n. 9415. That in heaven there is no conjunction with the Di- 
vine Itself, but with the Divine Human, n. 421 1, 4724, (5633). 

That heaven corresponds with the Divine Human of the Lord, and that 
hence the universal heaven is as one man, and that on this account hea- 
ven is called the Grand Man. n. 2996, 2998, 3624 to 3649, 3741 to 3745, 
025. That the Lord is the only Man, and that they only are men who 
receive what is Divine from Him, n. 1894. That so far as they receive, 
so far they are men, and images of Him, n. 8547. That therefore the 
angels are forms of love and charity in a human form, and that this is 
from the Lord, n. 3S04, 4735, 4797, 4985. 5199, 5530, 9S79, 10177. 

That the universal heaven is the Lord's, n. 2751, 70S6. That He has nil 
j ower in the heavens and in the earths, n. 1607, 100S9, 10827. That llie 
L ord rules the universal heaven, and that He also rules all things which 
thence depend, tluis all things in the world, n. 2026, 2027, -(523, 4^24. 
That the Lord alone has the power of removing the hells, of withholding 
from evils, and of holding in good, thi;s of saving, n. 10019. 



HEA VEN AND HELL. 



0) 



ns do the angels ; for this reason also they conversed with die 
angels ; and for the same reason the Lord often appeared to tneir. 
and instructed them. But that science is now so entirely lost, 
that it is not known what correspondence is.' 

88. Without a knowledge of correspondence, no clear under- 
standing can be had of the spiritual world ; of its influx into the 
natural world ; of the relation of the sjjiritual to the natural ; 
of the spirit of man, which is called the soul ; of the operation 
of the soul upon the body ; and of the state of man after death ; 
therefore it is necessary to explain the nature of correspondence, 
and thus prepare the way for what is to follow. 

89. First, I will explain what correspondence is. The whole 
natural world corresponds to the spiritual world ; not only the 
natural world in general, but also ever}' particular part thereof. 
Wherefore,whatever exists in the natural world from the spiritual, 
is said to be the correspondent [of that from which it exists]. 
It is to be obsei'ved that the natural world exists and subsists 
from the spiritual world, precisely as an elfect from its efficient 
cause. All that is called the natural world which lies beneath 
the sun, and receives therefrom heat and light ; and the things of 
this world are all those which thence subsist. But the spiritual 
world is heaven ; and the things of that world are all those which 
are in the heavens. 

90. Since man is a heaven and also a world in the least form 
after the image of the greatest, (see above, n. 57), therefore there 
is both a spiritual and a natural world belonging to him. The 
interiors which belong to his mind, and have relation to under- 
standing and will, constitute his spiritual world ; but the exte- 
riors which belong to his body, and have relation to its senses 
and actions, constitute his natural world. Whatever therefore 
in his natural world, that is, in his body and its senses and ac- 
tions, exists from his spiritual world, that is, from his mind and 
'ts understanding and will, is called correspondent 

' How far the scitnce of coi respondences excels other sciences, n. ^(280. 
That the chief science among the ancients was the science of correspon- 
dences, but that at this day it is obh'tcrated, n. 3021, 3419, 42S0, 4749, 4844, 
4964, 4966, 6004, 7729, 10253. That with the orientals, and in Egypt, the 
•cience of corretpondences flourished, n. 5702, 6692, 7097, 7779, 9391, 10407- 



62 



HEAVEN AND HELL. 



91. The nature of corresjjondence may be seen from the hu 
man face. In a face which has not been taught to dissemble, all 
the affections of the mind appear visibly in a natural form, as in 
their type ; hence the face is called the index of the mind. Thus 
man's spiritual world is apparent in his natural world. In like 
manner the thoughts of his understanding are manifested in his 
speech, and the determinations of his will in the gestures of his 
body. Those things, therefore, which occur in the body, whether 
it be m the face, the speech, or tlie gestures, are called corres- 
pondences. 

93. From these considerations may also be seen what the in- 
ternal man is, and what the external ; namely, that the internal 
is that which is called the spiritual man, and the external is that 
which is called the natural man ; also that one is distinct from 
the other, as heaven from the world ; and likewise, that all things 
which are done and exist in the external or natural man, are 
done and exist from the internal or spiritual man. 

93. Thus far concerning the correspondence of the internal or 
spiritual man with the external or natural. I shall now treat of 
tlie correspondence of the whole heaven with every part of man. 

94. It has been shown that the universal heaven resembles 
one man, that it is in the form of a man, and is therefore called 
the Grand Man. It has also been shown that the angelic soci- 
eties, whereof heaven consists, are thence arranged like the 
members, organs, and viscera, in man ; so that some are in the 
head, some in the breast, some in the arms, and some in every 
particular part of those members, (see above, n. 5^) to 72). The 
societies, therefore, which are in any member in heaven, corres- 
pond to a like member in man. For instance, those which are in 
the head there, correspond to the head in man ; those which are 
in the breast there, correspond to the breast in man : those which 
are in the arms there, correspond to the arms in man ; and so 
with the rest From this correspondence man subsists, for he 
subsists from heaven alone. 

95. That heaven is distinguished into two kingdoms, one of 
which is called tlic celestial kingdom, tlie other the spiritual 
kingdom, may be seen above in its proper chapter. The celestial 
kingdom in general coircsponds to the heart, and to all things 



HBA VEN AND HELL. 



63 



belonging to the heart in the whole body ; and the spiritual 
kingdom to the lungs, and to all things belonging to them 
throughout the body. The heart and the lungs also form two 
kingdoms in man ; the heart rules therein by the arteries and veins, 
the lungs by the nervous and moving fibres, — both, in every effort 
and action. In every man's spiritual world which is called his 
spiritual man, there are also two kingdoms, the kingdom of the 
will, and the kingdom of the understanding. The will rules by 
the affections of good, and the understanding by the affections 
of truth. These kingdoms also correspond to the kingdoms of 
the heart and lungs in the body. The case is similar in the hea- 
vens. The celestial kingdom is the will-principle of heaven, and 
the good of love there rules. The spiritual kingdom is the intellec- 
tual principle of heaven, and there truth rules. These are what 
correspond to the functions of the heart and lungs in man. It is 
from this correspondence that the heart, in the Word, signifies the 
will, and also the good of love ; and the breath of the lungs, the 
understanding, and the truth of faith. Hence also the affections 
are ascribed to the heart, although they are rot there, nor thence 
derived.^ 

96. The correspondence of the two kingdoms of heaven with 
Jie heart and lungs, is the general correspondence of heaven with 
man. But there is one less general with each member, organ, 
and viscus, which shall now be explained. In the Grand Man, 
which is heaven, they who are in the head excel all others in 
every good ; for they are in love, peace, innocence, wisdom, in- 
telligence, and thence in joy and happiness. These flow into 

' Concerning the correspondence of the heart and kings with the Grand 
Man, which is in heaven, from experience, n. 3883 to 3896. That the 
heart corresponds to those who are in the celestial kingdom, and the 
lungs to those who are in the spiritual kingdom, n. 3S85, 38S6, 38S7. 
That in heaven there is a pulse like that of the heart, and a respiration 
like that of the lungs, but more interior, n. 3884, 38S5, 3887. That the 
pulse of the heart is various there according to states of love, and the res- 
piration according to the states of charity and faith, n. 3SS6, 3887, 3889 
Tiiat the heart, in the Word, denotes the will, thus that what is from the 
heart is from the will, n. 2930, 7542, 8910, 91 13, 10336. That the heart 
also, in the Word, signifies the love, thus that what is done froi'" the heait 
is done from the love, n. 7542, 9050, 10336. 



64 HE A VEN AND HELL. 

the head of man, and the things thereto belonging, and corre- 
spond to them. They who are in the breast, in the Grand Man, 
which is heaven, are in the good of charity and faith, and also 
flow into the breast of man, to which they correspond. But they 
in the Grand Man or heaven, who are in the loins, and in the 
organs dedicated to generation there, are in conjugial love. Tiiey 
wlio are in the feet, are in the ultimate good of heaven, which 
is called spiritual-natural. They who are in the arms anil 
hands, are in the power of truth derived from good. They who 
are in the eyes, excel in understanding ; they who are in tlae ears, 
in attention and obedience ; they who are in the nostrils, in 
perception ; and they who are in the mouth and tongue, in dis- 
course from understanding and perception. They who are in 
the kidneys, excel in truth which examines, separates and cor- 
rects ; and tlaey who are in die liver, pancreas, and spleen, are 
skilled in the various purifications of good and trudi. So with 
those in other members and organs. They all flow into similar 
parts of man, and correspond to them. The influx of heaven is 
into the functions and uses of the members ; and uses, because 
they are from the spiritual world, clothe themselves with a form 
by means of tilings in the natural world, and thus appear in 
llie eflect. Hence comes conespondence. 

97. Hence it is, that those same membei's, organs, and viscera, 
denote similar things in the Word ; for all things in the Word 
have a signification according to correspondences. By the head, 
therefore, is signified intelligence and wisdom ; by the breast, 
charity ; by the loins, conjugial love ; by the arms and hands, 
the power of truth ; by die feet, the natural [principle] ; by the 
eyes, understanding : by the nostrils, perception ; by the ears, 
obedience ; by the kidneys, the purification of tiuth ; and so 
on.' Hence also it is usual, in common discourse, to say of 



'That the breast, in the Word, signifies charity, n. 3934, lOoSi, KXiti;, 
That the loins and orj^ans of generation signify conjugial love, n. 3021, 
4280, 4462, 5050, 501; I, 5052. That the arms and hands signify the power 
of truth, n. S7S. 3091, 4933 to 4937, 6947, 7205, 10019. That the feet sig- 
nify the natural principle, n. 2162, 3147, 3761, 39S6, 42S0, 4938 to 4952. 
That the eye signifies the understanding, n. 2701, 4403 to 4421, 4523 to 
tS34i 6923. 9051, 10569. That the nostrils signify perception, n. 3577, 



HE A VEN AND HELL. 



65 



an intelligent and wise man, that he has a head ; of one who is 
in charity, that he is a bosom friend ; of one who excels in per- 
ception, that he is quick-scented ; of one who excels in intelli- 
gence, that he is sharp-sighted ; of one in power, that he has 
long arms ; and of one who purposes from love, that he does il 
from the heart. These and many other sayings in common use, 
are from correspondence ; for such expressions are from the spir- 
itual world, although man does not know it. 

98. That there is such a correspondence of all things of heaven 
with all things of man, has been shown me by much experi- 
ence ; by so much, mdeed, that I am as sure of it as of any truth 
that is clear beyond a doubt. But it is needless to adduce here 
all this experience ; nor can I, on account of its abundance. It 
may be seen in the Arcana Ccelestia, in the chapters which 
treat of Correspondences, of Representations, of the Influx of 
the Spiritual World into the Natural, and of the Intercourse be- 
tween the Soul and the Body.' 

99. But although all things of the human body correspond to 
all things of heaven, still man is not an image of heaven as to 
his external form, but as to his internal ; for the interiors of man 
receive heaven, and his exteriors receive the world. So far, 
tlierefore, as his interiors receive heaven, man as to them is a 
heaven in the least form after the image of the greatest ; but so 
far as his interiors do not receive, he is not a heaven nor an 



4624, 4625, 4748, 5621, S2S6, 10054, 10292. That the ears signify obedience, 
n. 2542, 3S69, 4523, 4653, 5017, 7216, 8361, 8990, 931 1, 9397, 10061. That 
the kidneys signify tlie examination and correction of truth, n. 53S0 to 
53S6, 10032. 

' Concerning the correspondence of all the members of the body with 
the Grand Man or heaven, generally and specifically, from experience, 
n. 3021, 3624 to 3649, 3741 to 3750, 38S3 to 3896, 4039 to 4055, 4218 to 4228, 
4318 to 4331, 4403 to 4421, 4523 to 4534, 4622 to 4633, 4652 to 4660, 4791 to 
4805, 4931 to 4953, 5050 to 5061, 5171 to 5189, 5377 to 5396, 5552 to 5573, 
571 1 to 5727, 10030. Concerning the influx of the spiritual world into the 
natural world, or of heaven into the world, and concerning the influx of 
tlie soul into all things of the body, from experience, n. 6053 to 605S, 61S9 
to 6215, 6307 to 6327, 6466 to 6495, 659S to 6626. Concerning the inter- 
course between the soul and the body; from experience, n. 6053 to Co;i8, 
6189 to 6215, 6307 to 6327, 6466 to 6495, 6598 to 6626 
9 



66 



HEAVEN AND HELL. 



imago of the greatest. Nevertheless the exteriors, which receive 
the world, may be in a form according to the order of the world, 
and thence in various beauty ; for external beauty, which is of 
the body, derives its cause from parents, and from the formation 
m the womb, and is afterwards preserved by a common influx 
from the world. Hence it is that the form of one's natural 
man may differ very much from the form of his spiritual man, 
[ have occasionally seen the form of the spirit of particular ]:)ei- 
sons. In some, who had beautiful and charming foces, the spirit 
was deformed, black, and monstrous, so that it might be calkd 
an image of hell, not of heaven ; but in some, who were not 
beautiful in person, the spirit was beautiful, fair, and angelic. 
The spii'it of man also appears after death such as it had been in 
the body which clothed it when living in the world. 

100. Correspondence not only reaches to man, but extends still 
more widely ; for the heavens correspond one with another. The 
second or middle heaven corresponds to the third or inmost ; and 
the first or ultimate heaven corresponds to the second or middle. 
The first or ultimate heaven also corresponds to the corporeal 
forms in man, which are called his members, organs, and viscera. 
Thus the corporeal part of man is that in which heaven at last 
terminates, and on which it rests as on its base. But this ar- 
canum will be more fully unfolded elsewhere. 

101. It is, however, to be carefully noted, that all the corres- 
pondence which exists with heaven, is with the Divine Human 
of the Lord, because heaven is from Him, and He is heaven, as 
has been shown in preceding chapters ; for unless the Divine Hu- 
man flowed into all things of heaven, and according to corres- 
pondences into all things of the world, neither angel nor man 
would exist. Hence, again, it appears why the Lord became man, 
and clothed His Divine with the Human from first to last ; it 
was, because the Divine Human from which heaven subsisted 
before the coming of the Lord, was no longer able to sustain ail 
things, because man, who is the basis of the heavens, overthrew 
and destroyed order. What the nature and quality of the Divine 
Human was before the coming of the Lord, and what the state 
of heaven at tliat time, is described in the extracts [from die Ar 
CAXA Ccelestia] at the close of the preceding chapter. 



HEA VEN AND HELL. 



67 



102. The angels are astonished when the}- hear that tliere are 
men who ascribe all things to nature, and nothing to the Divine ; 
who also believe that their bodies, into which so many wonders 
of heaven are collated, were framed by nature ; and still more, 
that the rational principle of man is from the same source ; when 
yet, if they would elevate their minds a little, they would see 
that such things are from the Divine, and not from nature ; and 
Uiat nature was only created for the purpose of clothing what is 
spiritual, and of presenting it in a corresponding form in the ulti- 
mate of order. But they compare such men to owls, which see 
in darkness, but are blind in the light. 



THERE IS A CORRESPONDENCE OF HEAVEN WITH ALL 
THINGS OF THE EARTH. 

103. It was stated in the foregoing chapter what correspond- 
ence is ; and it was also shown that all the parts and eveiy single 
part of the animal body, are correspondences. The next step in 
order is, to show that all things of the earth, and in general all 
things of the world are correspondences. 

104. All things which belong to the earth are distinguished 
into three great classes, called kingdoms ; namely, the animal 
kingdom, the vegetable kingdom, and the mineral kingdom. 
The objects in the animal kingdom are correspondences in the 
first degree, because they live ; those in the vegetable kingdom 
are correspondences in the second degree, because they only grow ; 
those in the mineral kingdom are correspondences in the third de- 
gree, because they neither live nor grow. The correspondences in 
the animal kingdom are living creatures of various kinds, both those 
whicli walk and creep on the earth, and those which fly in tlie 
air. They are not specifically mentioned here, because they are 
well known. The correspondences in the vegetable kingdom 
are all things which grow and flourish in gardens, forests, fields, 
and plains, — which are not named, because they also are known. 



68 



HE A VEN AND HELL. 



The correspondences in the mineral kingdom are the metals, 
both noble and base, — precious stones, and those not precious, 
— earths of various kinds, and also waters. Besides these, what- 
ever the industry of man prepares from them for his own use, 
are also correspondences, — such as food of every kind, garments, 
houses, temj^les anc" other things. 

105 The things above the earth, as the sun, moon, and stars, 
likewise those in the atmospheres, as clouds, mists, rain, light- 
nings, and thunders, are also correspondences. Those, too, which 
result from the presence and absence of the sun, as light and 
shade, heat and cold, are correspondences ; likewise those which 
thence follow in succession, as the seasons of the year, which 
are called spring, summer, autumn, and winter ; and the times 
of the day, as morning, noon, evening, and night. 

106. In a word, all things which exist in nature, from the 
least to the greatest, are corresj^ondences.' They are correspond- 
ences, because the natural world, and all that belongs to it,exists 
and subsists from the spiritual world and both from the Divine. 
Subsists, I say, because everything subsists from that which gave 
it existence, for subsistence is perpetual existence ; and because 
nothing can subsist from itself, but from a cause prior to itself, 
thus from the First ; should it, therefore, be separated from the 
First, it would utterh' perish and disappear. 

107. Everything in nature which exists and subsists from di- 
vine order, is a correspondent. Tire divine good which proceeds 
from the Lord makes divine order. It commences from Him. 
proceeds from Him through the heavens successively into the 
%vorld, and there terminates in ultimates. All things in the 

vorld which are according to order, are correspondences ; and all 
Jiings there are according to order, which are good and perfect 



' That all things which are in the world, and in its three kingdoms 
correspond to celestial things which are in heaven, or that the things 
which are in the natural world correspond to those which are in the s:->irit- 
ual, n. 1632, iSSi, 275S, 2760 to 2763, 29S7 to 3003, 3213 to 3227, 3^83, 
3624 to 3639, 4044, 4053, 41 15, 4366, 4939, 5u6, 5377. 54-S, 5477' 9=So. 
That by correspondences the natural world is conjoined to the spiritual 
world, n. S615. That hence universal nature is a theatre representative of 
the Lord's kingdom, n. 2758, 2999, 3000, 3483, 3518, 4939, (8848), 9280. 



HEA VEN AND HELL. 



69 



for use ; for every good is a good according to use. Form has 
relation to truth, because truth is the form of good. Hence it is 
that all things in the whole world, and partaking of the nature 
of the world, which are in divine order, have relation to gooi< 
and truth.' 

loS. That all things in the world exist from the Divine, and 
are apj^i'opriately clothed in nature, so as to exist there, to per 
form use, and thus to correspond, is manifest from everything 
seen both in the animal and in the vegetable kingdom. In both 
these kingdoms there are such things as every one, who thinks 
interiorly, may see to be from heaven. To begin with some 
examples by way of illustration, I will cite a few from among 
innumerable instances from the Animal KingdoDi. 

The wonderful knowledge which is, as it were, implanted in 
every animal, is generally known. The bees know how to gather 
honey from flowers, to build cells of wax in which to store 
their honey, and thus to provide food for themselves and theirs 
against the coming winter. The queen-bee lays her eggs, and 
the rest wait upon her and cover them up, that a new generation 
may spring therefrom. They live under a certain form of gov- 
ernment, with which all in the hive are instinctively acquainted. 
They presen'e the useful, and cast out the useless, depriving them 
of their wings. Besides other wonderful things, which they re- 
ceive from heaven on account of their use ; for their wax is used 
for candles in all parts of the globe, and their honey for sweeten- 
ing man's food. What wonderful creatures, too, are caterpillars, 
which are among the vilest things in the animal kingdom ! 
They know how to nourish themselves with the juice of leaves 
suited to their nature, and afterwards at the exact time, to wrap 
themselves up in a covering, and dejDosit themselves, as it were, 
in a womb, and thus bring forth a progeny of their own kind. 
Some are first changed into nymphs and chrysalids, and spin out 
threads ; and when their task is ended, they are adorned with other 



' That all things in the universe, both in heaven and in the world which 
are according to order, have relation to good and truth, n. 2452, 3166, 4390, 
4409, 5232, 7256, 10122 ; and to the conjunction of both, that they may be 
*oinething, n. 10555. 



70 



HE A VBN AND HELL. 



bodies, decorated with wings, fly in the open air as in their hea- 
ven, celebrate marriages, lay eggs, and provide for themselves a 
posterity. Besides these special instances, all the fowls of the air 
in general know their proper food ; and not only what is suitable 
for their nourishment, but where it is to be found. They know 
how to Duild their nests, every species in a manner peculiar to 
itself ; to lay their eggs in them, to sit upon them, to hatch their 
J oung, to notuush them, and to drive them from their home as 
soon as they are able to take care of themselves. They also 
know their enemies whom they should shun, and their friends 
with whom they may associatej and this from their earliest in- 
fancy ; not to mention tiie wonders contained in tlieir eggs them- 
selves, wherein all things requisite for the formation and nourish- 
ment of the embryo-chick, lie prepared in their order ; with in- 
numerable other wonders. Who that thinks from any rational 
wisdom, will ever say that these instincts are from any other 
source than from the spiritual world ? — for the natural world is 
subservient to the spiritual for the jDurpose of clothing with a 
body what is thence derived, or of presenting in effect that 
which is spiritual in its cause. The reason why the animals of 
the earth and tlie fowls of the air are born into all this know- 
ledge, and man is not, though he is more excellent than they, is 
because animals are in the order of their life, and have not been 
able to destroy what is in them from the spiritual world, since 
they have no rational faculty'. It is otherwise with man, who 
thinks from the spiritual world. Because he has perverted 
what is in him from that world, by a life contrary to the order 
which his rational faculty approves, he must, therefore, be born 
entirely ignorant, and afterwards be brought back, by divine 
means, to the order of heaven. 

109. How the things which belong to the Vegetable Kingdom 
correspond, may appear fiom many considerations; as that little 
seeds grow into trees, which put forth leaves, produce blossoms, 
and then fruit, in which, again, they deposit seeds ; and that these 
effects take place successively, and exist togctlicr in such wonder- 
ful order, that it is impossible to describe them in few words. 
If volumes were written concerning them, there would still 
remain interior arcana in more intimate connection with their 



HEA VEN AND HELL. 



7 



uses, which science could never exhaust. Since these things also 
are from the sj^iritual world or heaven, which is in the form of a 
man, — as was shown above in its proper chapter, — therefore every 
thing in the vegetable kingdom has a certain relation to some- 
thing in man. This also is known to some in the learned world. 
That all the things in this kingdom are correspondences, has 
been made evident to me by much experience ; for often, wher. I 
have been in gardens, and have noticed the trees, fruits, flowers, 
and vegetables, I have obsei'ved the correspondences in heaven, 
and have conversed with those near whom they were, and have 
been instructed concerning their origin and quality. 

no. But no one at this day can know the spiritual things in 
heaven to which the natural things in the world correspond, ex- 
cept by revelation from heaven, because the science of correspon- 
dences is now lost. I will therefore illustrate by some exam- 
ples, the nature of the correspondence of spiritual things with 
natural. 

The animals of the earth in general correspond to affections ; 
the gentle and useful ones, to good affections, the savage and use- 
less, to evil affections. In particular, cows and oxen correspond 
to the affections (;f the natural mind ; sheep and lambs, to the 
affections of tlie spiritual mind ; but winged creatiu'es, according 
to their species, correspond to the intellectual things of both 
minds.* Hence it is that various animals, as cows, oxen, rams, 
sheep, she-goats, he-goats, he-lambs, she-lambs, and also pigeons 
and turtle-doves, were devoted to a sacred use in the Israelitish 
church, — which was a representative church, — and sacrifices and 



' That animals, from correspondence, signify affections; the tame and 
useful animals, good affections, and the savage and useless ones, evil af- 
fections, n. 45, 46, 142, 143, 246, 714, 715, 719, 2179, 2180, 3519, 9280: 'llus- 
trated b}' experience from the spiritual M'orld, n. 3218, 5198, 9090. Ccn- 
cerning the influx of the spiritual world into the lives of beasts, n. 165J 
3646. That oxen and bullocks, from correspondence, signify the affectiont. 
of the natural mind, n. 2180, 2566, 9391, 10132, 10407. What sheep signify, 
n. 4169, 4809. What lambs, n. 3994, 10132. That winged animals signif^y 
thii gs intellectual, n. 40, 745, 776, 778, 866, 9S8, 994, 5149, 7441, witt a va- 
riety according to their genera and species, from experience in the spirit- 
ual world, n. 3219. 



72 



HEA VBN AND HELL. 



burnt-offerings were made of them ; for in that use they corre- 
sponded to things spiritual, which were understood in heaven 
according to correspondences. Animals, also, according to their 
genera and species, are affections, because they live ; for every- 
thing has life from no other source than from affection and accord- 
ing to it. Hence every animal has innate knowledge according 
to the affection of its life. Man, too, is similar to animals as to 
his natural man, and therefore is compared to them in common 
discourse. If he be of a gentle disposition, he is called a sheep 
or a lamb ; if of a savage temper, he is called a bear or a wclf ; 
if cunning, he is called a fox or a serpent — and so forth. 

III. There is a like correspondence with the things in the 
vegetable kingdom. A garden in general corresponds to heaven 
as to intelligence and wisdom ; on which account heaven is called 
in tlie Word the garden of God, and paradise,' and also by man 
tlie heavenly paradise. Trees, according to their species, corres- 
pond to the perceptions and knowledges of good and trutli, from 
which come intelligence and wisdom ; wherefore tlie ancients, 
who were skilled in the science of correspondences, held their 
sacj-ed worship in groves and hence it is that in the Word ti"ees 
are so often mentioned, and that heaven, the church, and man, 
are compared to them, as to the vine, the olive, the cedar, and 
others ; and the good works which they do, to fruits. The food also 
which they produce, especially that from grain, corresponds to 
tlie affections of good and truth, because these nourish the spirit- 
ual life, as teri-estrial food does the natural.' Hence bread in gen- 
eral corresponds to the affection of all good, because it supports 

' That a garden and a paradise, from correspondence, signify intelli- 
gence and wisdom, n. loo, loS; from experience, n. 3220. That all things 
which correspond, also signify the same things in the Word, n. 2S96, 29S7, 
2989, 2090, 2991, 3002, 3225. 

=• That trees signify perceptions and knowledges, n. 103, 2163, 26S2, 
1722, 2972, 7692. That therefore the ancients celebrated divine worship in 
ijroves under trees, according to their correspondences, n. 2722, 4552- 
Concerning the influx of heaven into the subjects of the vegetable king- 
dom, as into trees and plants, n. 3648. 

* That meats, from correspondence, signify such things as nourisli 
spiritual life, n. ^114, 4459, ^792, 4976, 5147, 5293, 5340, 5342, 5410. ';426, 
5576, 5582, 5588, 5655, 5915, 6277, S562, 9003. 



HEAVEN AND HELL. 



73 



life better than other aHments, and because bread means all kinds 
of food. On account of this correspondence, also, the Lord calls 
Himself the bread of life ; and for the same reason, too, bread 
was applied to a sacred use in the Israelitish church ; for it was 
set upon the table in the tabernacle, and called the bread of faces 
[oi show-breadj ; likewise all the divine worship, which was 
pel formed by sacrifices and burnt-ofierings, was called bread. 
On account of this correspondence, also, the most holy solemnity 
of woi ship in the Christian church is the Holy Supper, in which 
are distributed bread and wine.' From these few examples the 
nature of correspondence may be clearly seen. 

112. In what manner the conjunction of heaven with the 
woild is effected by correspondences, shall also be briefly ex- 
plained. 

The kingdom of the Lord is a kingdom of ends, which are 
uses; or, — what is the siin!.-, — it is a kingdom of uses, which are 
ends. Therefore the universe was so created and formed by the 
Divine, that uses might everywhere be clothed with coverings, 
whereby they are embodied in act or in effect, first in heaven and 
afterwards in the world, thus by degrees and successively even to 
the ultirostes of nature. Hence it is evident that the correspon- 
dence of natural with spiritual things, or of the world with 
heaven, effected by uses, and that uses conjoin them ; and that 
the forms with which uses are clothed, are correspondences and 
mediums of conjunction, in proportion as they are forms of uses. 
In the natural world and its three kingdoms, all things which ex- 
ist acf-ording to order are forms of uses, or effects formed from 
use for use ; wherefore these things are correspondences. The 
actions of inan likewise are uses in form, and are correspondences, 
whereby he is conjoined to heaven so far as he lives according to 
divine order, or so far as he is in love to the Lord and in char 



' That bread signifies all the good which nourishes the spii itual life of 
;njn, n. 2165, 2177, 3478,3735, 3813,4211, 4217, 4735.4976, 9323> 9545. 
xo686. That the bread, which was on the table in the tabernacle, had a 
like signification, n. 3478, 9545. That sacrifices.in general were called 
tread, n. 2165. That bread involves all food, n. 2165. Thus that it sig- 
nifies all food, celestial and spiritual, n. 276, 680, 2165, 2177, 3478, 6118, 
8410 

10 D 



74 



HEA VEN AND HELL. 



ity toward his neighbor. To love the Lord and the neighbor in 
general is to perform uses/ It is to be further observed, that the 
natural world is conjoined with the spiritual by means of man, 
or, that he is the medium of their conjunction ; for both worlds 
exist in him, as may be seen above, n. 57. Wherefore so far as 
man is spiritual, so far he is a medium of conjunction ; but so far 
as he is natural and not spiritual, so far he is not a mediui 1 of 
onjunction. Still, without man as a medium, the divine influx 
ntf the world continues, and also into those things which are of 
(he world with man, but not into his rational facult\\ 

113. As all things which are according to divine order corres- 
pond to heaven, so all things which are contrary to divine order 
correspond to hell. All those which correspond to heaven, have 
relation to good and truth ; and those which correspond to hell, 
have relation to the evil and the false. 

1 14. Something shall now be said concerning the science of 
coirespondences and its use. It was remarked above, that the 
spiritual world, which is heaven, is conjoined with the natural 
world by correspondences. Hence man has communication Avith 
heaven by correspondences, for the angels of heaven do not think 
from natural things as man does. Wherefore when man is in the 
science of correspondences, he may be consociated with the 



' Tliat all good has its quality and delight from, and according to, uses, 
and that hence, such as the use is, such is the good, n. 3049. 49S4, 7038. 
That angelic life consists in the goods of love and charitv, thus in per- 
forming uses, n. 454. That nothing is regarded b_v the Lord, and thence 
b^' the angels, but ends, which are uses appertaining to man, n. 1317, 
1645, 5949- That the kingdom of the Lord is a kingdom of uses, thus of 
ends, n. 454, 696, 1103. 3645, 4054. 703S. That to serve the Lord is to per- 
form uses, n. 703S. That all things in man, both general and paitic- 
ular, are formed for use, n. (3565), 4104, 51S9. 9297; and that they are 
formed from use, thus that use is prior to the organical forms in man 
by which use is effected, because use is from the influx of the Lord through 
heaven, n. 4223, 4926. That the interiors of man also, which are 'if his 
inird, are formed as he grows up, from use and for use, n. 1964, 6815 9297. 
That hence the quality of a man's uses is the quality of the man, n 1568, 
3570, 4054, 6571, 6935, 693S, 10284. That uses are the ends, for th* sake 
of which man acts, n. 3565, 4054, 4104, 6S15. That use is the 6rs« ind 
la'.t, thus the all of man, n. 1964. 



HEAVEN AND HELL. 



75 



angels as to the thoughts of his mind, and thus be conjoined with 
them as to his spiritual oi" internal man. The Word was written 
by pure correspondences, in order that man might be conjoined 
with heaven ; for even tlie minutest parts of the Word, corres- 
pond to something spiritual.' Wherefore if man were skilled in 
the science of correspondences, he would understand its spiritual 
sense, and become acquainted with arcana whereof he percei\es 
nothing in the sense of the letter. For in the Word there is both 
a literal and a spiritual sense. The literal sense consists of such 
lliings as are in the world, but the sjDiritual sense of sucli things 
as are in heaven ; and since the conjunction of heaven with the 
world is by correspondences, therefore such a Woixl was given, 
that everything in it, even to an iota, corresponds." 

115. I have been informed from heaven, that the most ancient 
people on our earth, who were celestial men, thought from cor- 
respondences themselves, and that the natural things of the world, 
which were before their eyes, served them as mediums of such 
thought ; and because they were of such ,a character, they were 
associated with the angels and conversed with them ; and that 
thus heaven was conjoined to the world through them. On tliis 
account that time was called the golden age ; concerning which it 
is also said by ancient writers, that the inhabitants of heaven dwelt 
with men, and held intercourse with them as friends with friends. 
After those times there arose another race, who did not think from 
correspondences themselves, but from the science of correspon- 
dences ; and I was informed that there was conjunction of heaven 
with man even then, but not so intimate. That period was called 
the silver age. After them succeeded a race, who, indeed, were 
acquainted with correspondences, but did not think from the 
science of them, because they were in natural good, and not, like 
their predecessors, in spiritual good. That period was called the 
copper age. I was told that, after those times, man gradually be- 



That the NV'ord was written by pure correspondences, n. 8615. That 
/nan has conjunction with heaven by the Word, n. 2899, 6945, 9396, 9400, 
9401, 10375, 10452. 

' Concerning tlie spiritual sense of the Word, see the small work Os 
THE White Horse mentioned in the Apocalypse. 



76 



HEAVEN AND HELL. 



came external, and at length corporeal ; and that then the science 
of correspondences was wholly lost, and with it the knowledge 
of heaven and of nearly every thing relating to heaven. These 
ages were named from gold, silver, and copper because gold 
from correspondence signifies celestial good, in which the most 
ancient people were principled ; silver, spiritual good, which was 
the characteristic of the ancients who succeeded them ; and cop- 
per, natural good, in which the next succeeding race were prin- 
cipled ; but iron, from which the last age was named, signifies 
hard truth without good. 



THE SUN IN HEAVEN. 

116. The sun of this world does not appear in heaven, nor 
any thing which exists from that sun, because all that is natural ; 
for nature commences from that sun, and whatsoever is produced 
by it is called natural. But the spiritual in which heaven is, is 
above nature, and entirely distinct from the natural ; nor do they 
communicate with each other except by correspondences. The 
nature of the distinction may be comprehended from what was 
said above, n. 3S, concerning degrees ; and the nature of their 
communication, from what was said in the two preceding chap- 
ters concerning correspondences. 

117. But although the sun of the world does not appear in 
heaven, nor any thing which exists from tliat sun, still there is a 
sim there, and light, and heat, and all things which are in the 
world, and a great many more, but not from a similar origin ; f )i 
the things which exist in heaven are spiritual, and those which e c- 
ist in the world are natural. The sun of heaven is the Lord ; the 



' That gold, from correspondence, signifies celestial good, n. 113, 155I1 
1552, 5658, 6914, 6917, 9510. 9S74, 9SS1. That silver signifies spiritual 
good, or truth from a celestial origin, n. 15.SI. 1552, 2954, 5(^58. That 
copper signifies natural good, n. 425, 1551. That iron signifies truth in 
the ultimate of order, n. 425, 426. 



HEA VEN AND HELL. 



77 



light there is divine truth, and the heat is divine good, both of 
which proceed fronr. the Lord as a sun. From that origin are all 
tilings which exist and appear in the heavens. But concerning 
the light and heat, and the things which thence exist in the hea- 
vens, more will be said in the followirfg chapters. At ^^resent we 
shall speak only of the sun there. The Lord appears in heaven 
as a sun, because He is the divine love from which all spiritual 
things exist, as all natural things exist by means of the sun of 
this world. It is that love which shines as a sun. 

iiS. That the Lord actually appears in heaven as a sun, l\as 
not only been told me by the angels, but has also been given me 
occasionally to see. What, therefore, I have heard and seen 
concerning the Lord as a sun, I will here briefly record. 

The Lord appears as a sun, not in heaven, but high above the 
heavens : nor does He appear above the head, or in the zenith, 
but before the faces of the angels at a middle altitude. He ap- 
pears far distant, in two places ; in one before the right eye, and 
in another before the left. Before the right eye He appears 
exactly like a sun, fiery and of the same magnitude as the sun of 
the world ; but before the left eye He does not appear as a sun, 
but as a moon,* white like the moon of our earth and of similar 
magnitude, but more resplendent ; nay, it appeal's encompassed 
with several, as It were, smaller moons, each of which i.« alike 



* [It is not to be supposed, from what is here said, that the Lord appears 
ooth as a sun and moon to the same angels; still less that, as a moon, He 
appears not more bright than the moon in the world. The two appear- 
ances are described as those of a sun and moon respectively, because thev 
be.ar the same relation to each other as do those two natural luminaries; 
but in reality, to those by whom the Lord is said to be seen as a moon, 
thit moon is their sun, and is so denominated by the author in some of 
his other works. To the angels of the celestial kingdom, the Lord ap- 
pears as a sun, of a glowing brightness, whereof no adequate concep- 
tion can be formed by man ; and it is seen by them rather toward the 
right, or before the right eye : and to the angels of the spiritual kingdom 
He also appears as a sun, far exceeding in radiance the sun of this world, 
though compared to the sun seen by the celestial angels, this sun is only 
«s a moon ; and it appears rather toward the left, or before the left eye of 
those who behold it. With this explanation in the mind, all that is said 
above, and in what follows, may be more easily understood. — Tr.] 



78 



HEA VEN AND HELL. 



white and brilliant. The Lord appears thus differently, in two 
places, because he appears to every one according to the quality 
of his reception of Him ; and therefore in one way to those who 
receive Him in the good of love, and in another to those who re- 
ceive Him in tlie good of faith. To those who receive Him in 
the good of love. He appears as a sun, tier}' and flaming accord- 
ing tD reception. These are in His celestial kingdom. But to 
those who receive Him in the good of faith, He appears as a 
moon, white and shining according to reception. These are in 
His sjjiritual kingdom.' This diflerence in the Lord's ajopear- 
ance arises from correspondence ; for the good of love corre- 
sponds to fire, and therefore fire In the spiritual sense 's love ; 
and the good of faith corresponds to light, and therefoi^e light in 
the spiritual sense is faitlr 

The reason that he appears before the eyes is because the In- 
teriors, which belong to the mind, see through the eyes, — from 
the good of love through the right eye, and from the good of 
faith through the left eye •? for all the things on the right side, 
both in angels and men, correspond to good from which tiiith is 



' That the Lord appears in heaven as a sun, and that He is the sun of 
heaven, n. 1053, 3636, 3643, 4060. That the Lord appears to those who 
are tn the celestial kingdom, where love to Him is the ruling love, as a 
sun, and to those who are in the spiritual kingdom, where charity toward 
the neighbor and faith rule, as a moon, n. 1521, 1529, 1530, I53i> 1S37, 
4060. That the Lord as a sun appears at a middle altitude before the 
right eye, and as a moon before the left eye, n. 1053, 1521, 1529, 1530, 
'53'. 3(^36, 3^'43. 4321, 5097, 707S, 70S3. 7173, 7270, SS12, 10S09. That the 
Lord has been seen as a sun and as a moon by me, n. 1531, 7173. That 
the Essential Divine of the Lord is far above His Divine in l\eaven, n. 
"•270, S760. 

" That fire in the Word, both heavenly and infernal, signifies love, n. 
934, 4906, 5215. That sacred or heavenly fire signifies divine love, n. 934, 
6314, 6832. That infernal fire signifies the love of self and of the world, 
and every concupiscence which is of those loves, n. 1861, 507'> ''314' 6S32, 
7575, 10747. That love is the fire of life, and that life itself is actuallv 
thence derived, n. 4906, 5071, 6032, 6314. That light signifies the truth of 
faith, n. (3395), 34S5, 3636, 3643, 3993. 4302, 4413, 4415, 9548, 96S4. 

' That the sight of the left eye corresponds to the truths of faith, and 
the sight of the right eye, to their goods, n. 4410, 6923. 



HEA VEN AND HELL. 



79 



derived ; and those on the left, to truth derived from good.' The 
good of faith, in its essence, is truth derived from good. 

119. Hence it is that in the Word, the Lord, as to love, is 
compared to the sun, and as to faith, to the moon ; and also, that 
love from the Lord to the Lord is signified by the sun, and faith 
from the Lord in the Lord is signified by the moon ; as in the fol- 
lowing passages : " The light of the 7noon shall be as the light 
erf the sun., and the light of the sun shall be seven-fold^ as the 
light of seven days." Isaiah xxx. 26. " When I shall put thee 
out, X "Mill cover the heavens., and I will darken the stars; I 
zvill cover the sun with a cloud., and the moon shall not make 
her light to shine; all the bright lights in the heavens I will 
make dark over thee., and I will give darkness upon thy land." 
Ezekiel xxxii. 7, 8. '•'•I will darken the su?i in his rising, and 
the moon shall not cause her light to shine." Isaiah xiii. 10. 
" The sun and the moon shall be darkened, and the stars shall 
withdraw their brightness. The sun shall be turned into 
darkness, and the moon into blood." Joel ii. 2, 10, 31 ; chap, 
iv. 15. '•'•The sun became black as sackcloth of hair, and the 
moon became as blood, a?id the stars fell to the earth" Apoc. 
vi. 12. '■'■ Innnediately after the tribulation of those days, the 
sun shall be darkened, and the moon shall not give her light, 
and the stars shall fall from heaven." Matt. xxiv. 29 : and else- 
vyrhere. In these passages, by the sun is signified love, by the 
moon faith, and by the stars the knowledges of good and truth 
these are said to be darkened, to lose their light, and to fall 
from heaven, when they no longer exist [in the church]. That 
the Lord appears in heaven as a sun, is evident also from His 
transfiguration before Peter, James, and John ; " Then His face 
shone as the sun." Matt. xvii. 2. When the Lord was thus 
seen by those disciples, they were withdrawn from the body and 
in the light of heaven. Hence it was that the ancients, with 
whom the church was representative, turned their faces tojvarj 

' That the tilings which are on man's right side have reference to good 
<rom wh ch truth is derived, and that the things on the left side have lef- 
erence to truth derived from good, n. 9495. 9604. 

" That constt nations and stars, in the Word, signify the knowledges of 
good and truth, n. 2495, 2849, A^'^T- 



So 



HEAVEN AND HELL. 



the sun in the east when engaged in divine worship ; and from 
them is derived the custom of building churches with an aspect 
toward the east. 

1 20. The nature and intensity of the Divine Love may be 
manifest from comparison with the sun of the world, for — though 
it may appear incredible— the Divine Love is far more ardent 
than that sun. Therefore the Lord, as a sun, does not flow im- 
mediately into the heavens, but the ardency of His love is tein 
pered by degrees in the way. The tempering mediums appear 
as radiant belts around the sun ; and besides, the angels are veiled 
in a thin suitable cloud, lest they should sufi'er injury from the 
influx.' Therefore they are distant from the Lord according to 
their reception of His love. The superior heavens are nearest the 
Lord as a sun, because they are in the good of love ; but the in- 
ferior heavens are more remote from Him, because they are in 
the good of faith ; but they who are in no good, like the infernals, 
are most remote, and remote in proportion as they are opposed 
to good.' 

131. But when the Lord apj^ears in heaven, which often oc- 
curs, He does not appear clothed with the sim, but in an angelic 
form, distinguished from the angels by the Divine which is ti'ans- 
lucent from His face. For the Lord is not there in person, 
because in person He is always encompassed with the sun, — but 



' The nature and intensity of the Divine Love of tlie Lord illustrated by 
comparison with the fire of the sun of tlie world, n. 6S34, (6S44), 6849. 
That the Divine Love of tlie Lord is love toward all the human race, de- 
siiing to save them, n. 1820, 1865, 2253, 6872. That the love proximately 
pioceeding from the fire of the Lord's love does not enter heaven, but that 
it appears around the sun as radiant belts, n. 7270. That the angels, also, 
are veiled with a thin corresponding cloud, lest they should suffer injury 
fioiii the inflyix of burning love, n. 6849. 

■ That the presence of the Lord with the angels is according to the re- 
ception of the good of love and of faith from Him, n. 904, 4198, 4520 
6280, 6832, 7042, 8S19, 96S0, 9682, 9683, 10106, 10811. That the Lord ap 
pears to every one according to his quality, n. i86i, 2235, 419S, 4206. 
That the hells are remote from the heavens, because evil spirits cannot 
bear the presence of Divine Love from the Lord, n. 4299, 7519, 7738, 7989: 
(8157), 8306, 9327. That hence the hells are most remote from the hea 
vens, and that this remoteness is a great gulf, n. 9346, 101S7. 



HEAVEN AND HELL. 



8l 



He is present there by aspect. For it is common in heaven tor 
persons to appear as present in the place where the view is fixed 
or terminated, although it is very far from the place where they 
actually are. This presence is called the presence of the internal 
sight, of which I shall speak hereafter. I ha^•e also seen the 
Lord out of the sun in an angelic form, a little beneath the sun 
on high ; and also near, in a similar form, with a resplendent coun- 
lenance ; and once as a burning light in the midst of the angels. 

123. The sun of the natural world appears to the angels as 
something very dark opposite to the sun of heaven, and the 
moon as something dark opposite to the moon of heaven, and this 
constantly. The reason is, because anything fiery belonging to 
the world, corresponds to the love of self, and the light thence 
derived corresponds to the falses derived from that love ; and the 
love of self is diametrically ojDposite to divine love, and the 
false derived from that love is diametrically opposite to divine 
truth ; and what is opposite to divine love and divine truth 
is thick darkness to the angels. Hence it is, that, to worship the 
sun and moon of the natural world, and to bow down to them, 
signifies, in the Word, to love one's self and the falses derived 
from that love ; and that such idolaters should be cut off, see 
Deut. iv. 19 ; chap, xviii. 3, 4, 5 ; Jer. viii. 1,2; Ezek. viii. 15, 16, 
18 ; Apoc. xvi. 8 ; Matt. xiii. 6.' 

123. Since the Lord appears in heaven as a sun, from the 
divine love which is in Him and from Him, therefore all who 
are in the heavens turn themselves constantly to Him. They 
who are in the celestial kingdom turn themselves to Him as a 
sun, and they who are in the spiritual kingdom, as a moon. But 
they who are in hell turn themselves to the thick darkness and 
darkness which are opposite to the former, thus backward from 
the Lord. The reason is, because all who are in the hells are in 



' That the sun of the world does not appear to the angels, but, in its 
iriace, so.Tiething darkish at the back, opposite to the sun of heaven, or 
the Lord, n. 7078, 9755. That the sun, in the opposite sense, signifies the 
love of self, n. 2441; in which sense, by adoring the sun, is signified 
to woiship those things which are contrary to heavenly love, or to the 
Lord, n. 2441, 10584. That to those who are in the hells, the sun of hP5»« 
vcn is thick darkness, n. 2441. 

11 D* 



82 



HEAVEN AND HELL. 



the love of self and of the world, thus opposite to the Lord. 
They who turn themselves to the thick darkness which is in 
place of the sun of the world, are in the hells behind, and are 
called genii ; and they who turn themselves to the darkness 
which is in place of the moon, are in the hells in front, and are 
railed spirits. Hence it is that they who are in the hells aie 
said to be in darkness, and they who are in the heavens, in liglit. 
Darkness signifies the false from evil, and light, the truth from 
good. They turn themselves thus, because all in the other life 
look to those things which rule in their interiors, that is to their 
loves, and the interiors fashion the countenance of an angel and 
spirit ; and in the spiritual world there are not determinate quar- 
ters, as in the natural world, but they are determined by the di- 
rection of the face. Man also, as to his spirit, turns himself in like 
manner, — away from the Lord, if he be in the love of self and 
the world, and toward Him, if he be in love to the Lord and the 
neighbor. But man is ignorant of this, because he is in the nat- 
ural world, where the quarters are determined according to the 
rising and setting of the sun. But this subject, because it is 
hard for man to understand, shall be illustrated hereafter when 
the Qiiarters, Space, and Time, in heaven, come to be treated of. 

124. Since the Lord is the sun of heaven, and all things which 
are derived from Him look to Him, therefore also He is the com- 
mon centre from which is all direction and determination and 
therefore all things which are beneath, both those in heaven and 
those on earth, are in His presence and under His auspices. 

125. From these considerations maybe seen more clearly what 
was said and shown in the preceding chapters concerning the 
Lord ; namely, That He is the God of heaven.^ n. 2 to 6. That 
His Divine makes heaven., n. 7 to 12. That the Divine of the 
Lord in heaven is love to Him a?zd chai-ity tozvard the neigh- 
bor., n. 13 to 19. That there is a correspondence oj" all thifigs 
of the world with heaven, and through heaven with the Lord 
n. 87 to 115. Also, that the su?i and moon of the world corre- 
spond^ n. 105. 



1 That the Lord is llie common centre, to which all things of heaven 'urn 
themselves, n. 3633. 



IIEA VBN AND HELL. 



83 



LIGHT AND HEAT IN HEAVEN. 

126. That there is light in the heavens cannot be comore- 
hended by those who think only from nature ; when yet the light 
there is so great, as to exceed by many degrees the mid-day light 
of the world. I have often seen it, even in the evening and 
night. At first I wondered when I heard the angels say, that the 
light of the world is little more than shade in comparison with 
the light of heaven ; but since I have seen it, I can testify that it 
is so. Its whiteness and brilliancy surpass all description. The 
things seen by me in the heavens, were seen in that light ; thus 
more clearly and distinctly than things in the world. 

127. The light of heaven is not natural, like that of the 
world, but spiritual ; for it proceeds from the Lord as a sun, 
and that sun is divine love, as shown in the preceding chapter. 
That which proceeds from the Lord as a sun, is called in the 
heavens divine truth, although in its essence it is divine good 
united to divine truth. Hence the angels have light and heat ; 
light from the divine truth, and heat from the divine good. From 
this consideration It is evident that the light and heat of heaven 
are not natural but spiritual from their origin.' 

128. Divine ti'uth is light to the angels, because they are spiri- 
tual, and not natvn-al. Spiritual beings see from their sun, and 
natui'al beings from theirs. Divine truth is the source whence 
the angels have understanding, and understanding is their in- 
ternal sight, which flows into and produces their external sight. 
H<;nce the things which appear in heaven from the Lord as a 
sun, appear in light.'^ Such being the origin of light in heaven, 
therefore it varies according to the reception of divine truth from 
the Lord, or — what is the same — according to the intelligence 



' That all light in the heavens is from the Lord as a sun, n. 1053, 15^1 
3'9S'; 3341. 3636, 3643^ 44151 9548' 9684, 10809. That the divine truth pro- 
ceeding from the Lord appears in heaven as light, and is all the light of 
lieaven, n. 3195, 3223, 5400, S644, 9399, 9548, 96S4. 

'That the light of heaven illuminates both the sight and the under- 
Ktanaing of angels and spirits, n. 2776, 3138. 



84 



HEA VEN AND HELL. 



and wisdom of the angels. It is therefore different in the celes- 
tial kingdom from what it is in the spiritual, and difierent In each 
society. The light in the celestial kingdom appears flamy, be- 
cause the angels of that kingdom receive light from the Lord as 
a sun ; but the light in the spiritual kingdom is white, because 
the angrels of that kinjrdom receive light from the Lord as a 
moo 1, (see above, n. iiS). Moreover, the light is not the same 
in one societv as in another. It differs also in each society' ; foi 
those in the centre are in greater light, and those round about 
them in less, (see n. 43). In a word, in the same degree in 
which the angels are recipients of divine truth — that is, in intel- 
ligence and wisdom from the Lord — they have light ;' hence they 
are called angels of light. 

129. Since the Lord in the heavens is divine truth, and divine 
truth there is light, therefore the Lord in the Word is called the 
Light, and in like manner every truth which is from Him ; as in 
the following passages: '■'■ycsus said., I am the light of the 
world; he that yolloTveth j\Ie shall not -walk in darkness., but 
shall have the light of life." John viii. 12. '•'•As lo?ig as I am 
in the "UJorld, I am the light of the ivorld" John ix. 5. '■'•fcsns 
said, 2''et a little while is the light with you. Walk while ye 
have the light, lest darkness come upon you. While ye have 
the light, believe in the light, that ye may be the children of 
light. I have come a light ijito the world, that whosoever 
believeth in Me may not abide in darkness." Jolni xii. 3:;, 36, 
46. '•^Light is come into the world, but men loved darkness 
rather than light." John iii. 19. John says concerning the 
Lord, " This is the true light, which enlightcncth every man." 
John i. 4, 9. " The people who sit in darkness have seen a great 
light; and to them who sat in the shadow of death, ligJit has 
arisen." Matt. iv. 16. '•'• I ivill give thee for a covenant of the 
people, for a light of the nations." Isaiah xlii. 6. "/ have or- 
iaincd t \ce for a light of the nations, that thou mayest he My 

' That I'ght in heaven is according to the intelligence and wisdom of 
(he angels, n. 1524. 1529, 1530, 3339- That the differences of light in .he 
heavens are as many as arc the angelic societies, since i>crpetiial varieties 
as to good and truth, thus as to wisdom and intelligence, exist in the 
heavens, n. 6S4, 690, 3241. 3744, 3745, 4)14. S59S. 7236. 7S33, 7S36 



HEAVEN AND HELL. 



salvation even to the end of the earth." Isaiah xlix. 6. '•'•The 
natio?2S that are saved shall walk in His light." Apoc. xxi. 24. 
'•'•Send Thy light and Thy truth., they shall lead me." Psalm 
xliii. 3. In these and other passages, the Lord is called light 
from divine truth which is from Him ; in like manner the truth 
itself is called light. Since light in the heavens proceeds from 
the Lord as a sun, therefore when He was transfigured before 
Peter, James, and John, '•'•His face appeared as the sun., arid 
His raiment as the light., glittering and white as snow, so as 
no fuller on earth cojild whiten them." Mark ix. 3 ; Matt, xvii 
2. The Lord's raiment appeared thus, because it represented the 
divine truth which is from Kim in the heavens. Garments in 
the Word also signify truths whence it is said in David, 
'•'•'Jehovah., Thou clothest Thyself with light as with a gar- 
ment" Psalm civ. 2. 

130. That the light in the heavens is spiritual, and that spiri- 
tual light is divine truth, may also be inferred from this consider- 
ation, that man likewise enjoys sp'.ritual light, and derives illus- 
tration therefrom so far as he is in intelligence and wisdom from 
divine truth. The spiritual light of man is the light of his 
understanding, and the objects of the understanding are truths, 
which he arranges analytically into classes, forms into reasons, 
and from them draws conclusions in a series.^ The natural man 
is not aware that it is real light by which the understanding sees 



' That garments in the Word signify truths, because they invest good, 
n. 1073, 2576, 5248, 5319, 5954, 9216, 9952, 10536. That the garments of 
the Lord, when He was transfigured, signified divine truth proceeding 
fi'oiTi His divine love, n. 9212, 9216. 

' Tliat the light of heaven illuminates the understanding of man, and 
that on this account man is rational, n. 1524, 3138, 3167, 440S, 6608, 8707, 
9128, 9399, 10569. That the understanding is enlightened, because it is 
recipient of truth, n. 6222, 6608, 10661. That the understanding is en- 
liglitened so fa.- as man receives truth in good from the Lord, n. 3619, 
That the understanding is of such a quality' as are the truths derived froir 
good, from which it is formed, n. 10064. That the understanding has 
light from heaven, as the sight has light from the world, n. 1524, 5 114, 
6608 9128. That the light of heaven from the Lord is always present 
with man, but that it flows-in only so far as man is in truth derived from 
^ood, n. 4060, 4214. 



86 



HE A VEN AND HELL. 



such things, because he does not see that Hght with his eyes, nor 
perceive it in thought ; many, however, know that this Hght is 
real, and thev also distinguish it from the natural light in which 
those are, who think naturally and not spiritually. They think 
naturally who look only to the world, and attribute all things to 
nature ; but they think spiritually who look to heaven, and attri- 
bute all things to the Divine. It has been frequently granted me 
t' perceive, and also to see, that the light which enlightens the 
mind is true light, altogether distinct from that which is called 
natural light Xhimen^ I have been elevated into that light more 
and more interiorly, by degrees, and my understanding was en- 
lightened in proportion to the elevation ; until at length I perceived 
what I did not perceive before, and lastly such things as I could 
not even grasp in thought from natural light. I have sometmies 
been vexed at this dulness of the natural mind about things 
which were very distinctly perceived in heavenly light.' Since 
there is a light appropriate to the understanding, therefore we 
speak of the understanding in the same terms as of the eye ; 
as, that it sees and is in light when it perceives, and that it is 
obscure and dark when it does not jDerceive ; with many similar 
expressions. 

131. Since the light of heaven is divine truth, therefore also 
that light is divine wisdom and intelligence ; wherefore to be 
elevated into the light of heaven, means to be elevated into intel- 
ligence and wisdom, and to be enlightened. Hence it follows 
that the angels are in light exactly in proportion to their intelli- 
gence and wisdom. Again : because the light of he.iven is 
divine wisdom, therefore the true character of all is manifest in 
that light ; for the interiors of every one there are clearly revealed 
in the face, and his precise quality made known. Not the least 
thing is concealed. The interior angels even love to have all 
tilings within them made manifest, because they will nothing but 
good. They, on the other hand, who are beneath heaven, and 

' That man, when he is elevating from the sensual principle, comes into 
a ml' der ligiit, and at length into celestial light, n. 6313, 6315, 9407. That 
there is an actual elevation into the light of heaven, when man is elevated 
into intelligence, n. 3190. How great a light has been perceived, -when 1 
have been withdrawn from worldly ideas, n. 1526, 66()S. 



HEA VEN AND HELL. 



87 



do not will what is good, are very much afraid of being seen in 
the light of heaven. And, \\ hat is wonderful, the infernals appear 
to each other as men, but in tlie light of heaven as monsters, with 
horrible faces and horrible bodies, — the exact forms of their own 
evil.* Man, as to his spirit, appears in a similar way, when he 
is looked at by tlie angels. If good, he appears as a man, beau- 
tiful according to his good ; if evil, as a monster, deforined accord 
ing to his evil. Hence it is evident that all things are made 
manifest in the light of heaven ; they are made manifest, because 
Ihe light of heaven is divine truth. 

132. Inasmuch as divine truth is light in the heavens, therefore 
all truths, wheresoever they are, — whether within an angel or 
without him, in the heavens or out of them, — emit light ; but 
truths without the heavens do not shine like truths within the hea- 
v'ens. Truths witliout the heavens shine with a cold light like 
snow, because they do not derive their essence from good like 
truths within the heavens ; wherefore also that cold light, as soon 
as the light from heaven flows-in, disappears ; and if evil be under- 
neath, it is turned into dai'kness. This I have several times wit- 
nessed, and many other remarkable things concerning the lucid- 
ity of truths, which are here passed by. 

133. Sometliing shall now be said concerning the heat of hea- 
ven. — The heat of heaven in its essence is love. It proceeds 
from the Lord as a sun : and that this is the divine love in the 
Lord and from Him, has been shown in the preceding chapter. 
Hence it is evident that the heat of heaven is spiritual as well as 
Us light ; for it is from the same origin.* There are two things 
which proceed from the Lord as a sun, divine truth and divine 
good. Divine truth in the heavens is light, and divine good is 
heat ; but divine truth and divine good are so united, that they 



' That they who are in the hells, in their own light, which is like that 
of burning charcoal, appear to themselves as men, but in the light of 
heaven as monsters, n. 4531, 4533, 4674, 5057, 5058, 6605, 6626. 

' That there are two origins of heat, and likewise two origins of ligbl, 
namely, the sun of the world and the sun of heaven, n. 333S, 5215, 732^^. 
That heat from the Lord as a sun is the affection which is of love, n. 3636, 
3643. Hence that spiritual heat is, i- its essence, love, n. 2146, 3338, 
333^ 6314. 



8S 



HEA VEN AND HELL. 



are not two but one ; yet even with the angels they are separa- 
ted, — for there are angels who receive the divine good more tlian 
the divine truth, and others who receive the divine truth more 
than the divine good. They who receive more of the divine good, 
are in the Lord's celestial kingdom ; and they w^ho receive more 
of the divine truth, are in His spiritual kingdom. The most per- 
fect angels are they who receive both in the same degree. 

134. The heat of heaven, like its light, is everj-wheie various. 
I hat in the celestial kingdom differs from that in the spiritual ; 
and it differs also in eveiy society. And not only does it differ 
in degree, but even in kind. It is more intense and pure in the 
Lord's celestial kingdom, because the angels there are more re- 
ceptive of the divine good ; it is less intense and pure in tlie 
Lord's spiritual kingdom, because the angels there ai-e more re- 
ceptive of divine truth ; and it differs also in every society accord- 
ing to reception. There is heat also in the hells, but it is un- 
clean.^ The heat in heaven is what is meant by sacred and 
celestial fire, and the heat of hell is what is meant by profane and 
infernal fire ; and by both is meant love. Celestial fire means 
love to the Lord and love toward the neighbor, and every affec- 
tion derived from those loves ; and infernal fire means the love 
of self, and the love of the world, and every concupiscence de- 
rived from those loves. That love is heat from a spiritual origin, 
is evident from a man's growing warm according to the intensity 
of his love ; for according to Its strength and quality, he grows 
hot, and is inflamed, and the ardor of his love becomes manifest 
when it is assailed. Hence also it is common to speak of being 
inflamed, becoming heated, burning, boiling, taking fire, botli iu 
reference to the aflcctions which ai^e of the love of good, and also 
to the concupiscences which are of the love of evil. 

135. The love which proceeds from tJie Lord as a sun is felt in 
heaven as heat, because the interiors of the angels receive love 
from the divine good which is from the Lord, and their exteriors 



' Tliat (here is heat in the hells, but that it is unclean, n. 1773, 2757, 
3340; anil that the odor arising from it is like the smell of dung and 
excrement in the world, and in the worst hells is, as it were, cadaverous, 
n. 814, 819, S20, 943, 954, 5394. 



HEAVEN AND HELL. 



89 



&re warmed from the love in their interiors. Hence it is that 
lieat and love so perfectly correspond to each other heaven, 
that every one there enjoys a kind and degree of heat corre- 
sponding to the kind and degree of his love, — agreeably to what 
was just stated. The heat of the world does not enter heaven 
at all, because it is too gross, and is not spiritual but natural. 
IJiit it is otherwise with men, because they are in the spiritual 
world as well as in the natural world. They, as to their spirit, 
grow warm altogether according to their loves ; but as to their 
body they become warm both from the heat of the spirit and 
from the heat of the world. The former flows into the latter, 
because they correspond. The natvire of the correspondence of 
these two kinds of heat is manifest from animals ; for their loves, 
— the chief of which is the love of propagating their species, — 
burst forth and operate according to the presence and afflux of 
heat from the sun of the world, which heat prevails only in the 
spring and summer seasons. They are much mistaken who ima- 
gine that the influent heat of the world excites loves ; for the nat- 
ural does not flow into the spiritual, but the spiritual into the 
natural. The latter kind of influx is according to divine order, 
but the former is contrary to divine order.* 

136. Angels, like men, have understanding and will. The 
light of heaven forms the life of their understanding, because the 
light of heaven is divine truth, and thence divine wisdom ; and 
the heat of heaven forms the life of their will, because the heat 
of heaven is divine good, and thence divine love. The very life 
itself of the angels is from that heat ; but not from the light, 
except so far as it contains heat. That life is from heat is evi- 
dent ; for on the removal of heat, life perishes. The case is sim- 
ilar in regai'd to faith without love, or truth without good ; for 
truth, which is called the truth of faith, is light, and the good 
which is of love is heat.^ These truths appear more manifest 



' That there is spiritual influx, and not physical; thus that there is in- 
flux from the spiritual world into the natural, and not from the natural 
into the spiritual, n. 3219, 5119. 5259, cp7, 5428, 5477, 6322, 9110, 9111. 

' That truths without good are not in themselves truths, because they 
nave not life; for truths ha"e all their life from good, n. 9603. Thus that 
12 



90 



HEA VEN AND HELL. 



[wiien illustrated by comparisons drawn] from the heat and light 
of the world, to which the heat and light of heaven correspond. 
From the heat of the world conjoined wit.i light, all things which 
grow on the earth are vivified and flourish ; this conjunction 
takes place in the seasons of spring and summer. But from light 
separate from heat nothing is vivified or flourishes, but all things 
become torj^id and die ; this separation takes place in wintet 
time, when heat is absent, though light continues. Fiom tiii< 
CGI respondence heaven is called paradise, because thei'e truth ii 
conjoined with good, or faith with love, as light is conjoinO' 1 
with heat in the spring-time on earth. From tliese considera- 
tions the truth is more clearly manifest which was stated in a 
previous chapter, (n. 13 to 19), that the Divine of the Lord in hea- 
ven is love to Him and charity toward the neighbor. 

137. It is said in John, '•'•In the beginning was the Word., 
and the Word was with God, and the Word was God: all 
things were made by Him., and withotit Him was not any 
thing made that was made. In Him was life; and the life 
was the light of tnen ; He was in the world and the world was 
made by Him. — A}td the Word was made fesh and dwelt 
aniotig us., and we beheld His glory." i. i, 3, 4, 10, 14. That 
it is the Lord who is meant by the Word, is plain ; for it is 
said that the Word was made flesh. But what is specifically 
meant by the Word, has not yet been known, and shall therefore 
be declared. The Word in the above passage is divine truth, 
which is in the Lord and from the Lord wherefore also it is 
there called light ; and that light is divine truth has been shown 

thej are as a body without a soul, n. 31S0, 9154. That truths without 
good are not accepted of the Lord, n. 436S. What is the quality of truth 
without good, thus of faith without love, and what the quality of truth 
dcTi\ed from good, or of faith derived from love, n. 1949, 1950, 1951, 1964, 
5830, 5951. That it amounts to the same thing whether we speak of truth 
01 of faith, and of good or of love, because truth is of faith and good is 
of love, n. (2839), (4353). 4997> 7178, 7623^ 7624, 10367. 

' That the term Word, in the Sacred Scripture, signifies various tilings; 
namely, discourse, the thought of the mind, every tiling which really ex- 
ists; also something; and, in the supreme sense. Divine Truth, and the 
Lord, n. 99S7. That the Word signifies Divine Truth, n. 2S03, 2S94, 4692, 
5075, 5272, (7S30), 99S7. That the Word signifies the Lord, n. 2533, 285» 



HEAVEN AND HELL. 



91 



in previous portions of this chapter. That all things were made 
and created by the divine truth will now be explained. 

Divine truth has all power in heaven, and without it there is 
absolutely none.' All the angels are called powers from divine 
truth, and actuall}' are powers in proportion as they are recipi- 
ents or receptacles thereof. By means of it they have power 
over the hells, and over all who set themselves in opposition to 
it. A thousand enemies cannot there endure one ray of the light 
of heaven, which is divine truth. Since the angels are angels 
by virtue of their reception of divine truth, it follows that the 
whole heaven is from no other source ; for heaven consists of 
angels. 

That such immense power is inherent in divine truth, cannot 
be believed by those who have no other idea of truth than they 
have of thought, or discourse, in which there is no inherent 
power, except so far as others obey it ; but there is an inherent 
power in divine truth, and such power that heaven and earth 
and all things therein were created by it. That divine truth pos- 
sesses such inherent power, may be illustrated by two compari- 
sons, namely, by the power of truth and good in man, and by 
the power of light and heat from the sun in the world. 

By the fower of truth and good in man. Every thing which 
man does, he does from his understanding and will. He acts 
from his will by good, and from his understanding by truth ; for 
all things in the will have relation to good, and all things in the 
understanding to truth.'' From these, therefore, man puts his 
whole body in action, and thousands of things spontaneously and 

' That the divine truth proceeding from the Lord has all power, n. 
694S, S200. That all power in heaven is of truth derived from good, n. 
3091, 3563, 6344, 6423, S304, 9643, 10019, 101S2. That the angels are called 
•'powers," and that they likewise are powers, by virtue of the reception of 
divine truth from the Lord, n. 9639. That the angels are recipients of 
divine truth from the Lord, and that, on this account, they are frequently 
called gods in the Word, n. 4295, 4402, 8301, 8192, 9160. 

* That the understanding is recipient of truth, and the will recipient 1 if 
good, n. 3623, 6125, 7503, 9300, (9930). That, therefore, all things which 
are in the understanding, have relation to truths, whether they really are 
truths, or are only ihought to be so by man ; and that all things which are 
in the will have reference to goods in like manner, n. S03, 10122. 



92 



HE A VEN AND HELL. 



at once rush in at their nod and pleasure. Hence it is evident 
that the whole body was formed to be obsequious to good and 
tnith, and, consequently, was formed from good and truth. 

By the power of heat and ligJit from the smi in the world. 
All things whicli grow in the world, as trees, cereals, flowers, 
grasses, fruits, and seeds, exist from no other source than tlie 
heit and light of the sun. Hence it may appear what a power 
of production is inherent in those elements. What, then, must be 
the power of divine light, which is divine truth, and of divine 
heat, which is divine good ! From these heaven exists, and con- 
sequently the world, — for the world exists through heaven, as was 
shown above. From these considerations may be seen in what 
manner it is to be understood, that by the Word all things were 
made, and that without Him was not anything made that was 
made ; and also that the world was made by Him, namely, by 
divine truth from the Lord.' Hence also it is, that in the book 
of Genesis mention is first made of light, and afterwards of those 
things which are from light. Gen. i. 3, 4. It is from the same 
cause also, that all things in the universe, both in heaven and in 
the world, have relation to good and truth and to their conjuac 
tion, in order that they may be real existences. 

139.* It is to be obsei'ved, that the divine good and divine truth 
which are in the heavens from the Lord as a sun, are not in the 
Lord, but from the Lord. In the Lord there is only divine love, 
which is the esse from which those exist. To proceed, means to 
exist from an esse. This, too, may be illusti'ated by comparison 
with the sun of the natural world. The heat and light which 
aie in the world, are not in the sun, but from the sun. In the 
sun there is nothing but fire, from which heat and light exist and 
proceed. 

i<|o. Since the Lord as a sun is divine love, and divine love is 
divine good itself, therefore the Divine which proceeds from Him, 
and is His Divine in heaven, is called, for the sake of distinction. 



' That the divine truth proceeding from tlie Lord, is the only real exist- 
ence, n. 6SS0, 7004, 8200. That all things were made and createt' by 
divine truth, n. 2S03, 28S4, 5272, 7678. 

• [There is no n 13S in the original. — Tr.] 



HEA VEN AND HELL. 



93 



divine truth ; although it is divine good united with divine truth 
This divine truth is what is called the Holy [Spirit] proceeding 
from Him. 



THE FOUR QUARTERS IN HEAVEN. 

141. In heaven as in the world, there are four quarters ; the 
east, the soutli, the west, and the north. These are determined 
in both worlds by their respective suns ; in heaven by the sun of 
heaven, which is the Lord ; in the world by the sun of the 
world : but still there are great differences between them. 

Thk first diflerence is, that, in the world, that quarter is called 
the south, where the sun is at its greatest altitude above the earth ; 
the north, where he is at the opposite point beneath the earth ; 
the east, where he rises at the equinoxes ; and the west, where 
he then sets. Thus in the world, all the quarters are determined 
from the south. But in heaven, it is called the east where the 
Lord appears as a sun ; opposite is the west ; on the right is the 
south ; and on the left is the north ; and this in w^hatever direc- 
tion the angels turn themselves. Thus in heaven, all the quarters 
are determined from the east. It is called the east {oriens) where 
the Lord appears as a sun, because all the origin of life is from 
Him as a sun ; and also because in j^i'oportion as heat and light, 
yjt love and intelligence, are received from Him by the angels, 
the Lord is said to arise upon them.* Hence also it is, that tlie 
Lord in the Word is called the East.' 



• [To enable the English reader to understand this sentence, he must be 
informed, that the Latin word for the east is oriens, derived from orior, to 
arise; whence also is formed origo, the exact meaning of ■which is retained 
ill our word '■'■origin." The sense of the above will be clear to the Erglish 
leader, if, wherever the term "east" occurs, he substitutes in his mine "the 
rising" which is tht literal signification of the Latin word. — Tr.] 

' That the Lord, in the supreme sense, is the east, because He is tlx sun 
of heaven, which is alwavs in its rising, and never in its setting, n. loi, 
5097, 9668. 



94 



HEAVEN AND HELL. 



2. Another diflerence is, that the east is always before the 
angels, the west beliind them, the south on tjieir right, and the 
north on their left ; but since this cannot be easily understood in 
the world, because man turns his face to every quarter, therefore 
it shall be exj^lained. 

Tlie whole heaven turns itself toward the Lord as to its com- 
mon centre ; hence all the angels turn themselves thither. That 
there is also a universal tendency on earth to a common cent'^e, 
is well known : but the tendency in heaven differs from that in 
the world. In Iieaven the front parts [or anteriors] tend to the 
common centre, but in tlie world the lower parts. The tendency 
in the world is called the centripetal force, and also gravitation. 
The interiors of the angels are also actually turned forward ; and 
because the interiors present themselves in the face, therefore the 
face is what determines the quarters.' 

143. But that the angels have the east before them ivhitherso- 
evej- they turn their faces and bodies., is something still harder 
to understand in the world, because man has every quarter before 
him according to the direction in which he turns himself. There- 
fore, this also shall be explained. 

The angels turn and bend their faces and bodies in every di- 
rection like men ; but still they have the east constantly before 
their eyes. But the changes of aspect with the angels are unlike 
tliose of men, and are from anotlier origin. They appear simi- 
lar, indeed, but still they are not, because all determinations ot 
aspect both with angels and spirits result from the ruling love. 
For, as was said just above, their interiors are actually turned 
toward their common centre, thus in heaven toward the Lord as 
a sun. Wherefore since the love is continually before their interi- 
ors, and the face exists from the interiors, — for it is their external 
form, — therefore the ruling love is always before the face. Hence, 
in me heavens, the Lord as a sun is continually before them, be- 



' That all in heaven turn themselves to the Lord. n. 9S2S, 10130, 101S9, 
10420. That, nevertheless, the angels do not turn themselves to the Lord, 
but the Lord turns them to Himself, n. 10189. That the presence of the 
angels is not with the Lord, but the Lord's presence is with the angeU, 
n. 9415. 



HEA VEN AND HELL. 



95 



cause He is the source from which they derive their love and 
since the Lord Himself is in His ovsni love with the angels, there- 
fore it is He who causes them to look to Him in whatever direc- 
tion they turn. These things cannot as yet be further elucidated ; 
but in the following chapters, — those especially which treat of 
Representations and Appearances, and of Time and Space in 
heaven, — they will be made more intelligible. 

That the angels have the Lord constantly before them, has 
been given me to know and also to perceive from much experi- 
ence ; for whenever I have been in company with them, the Lord 
has been perceptibly present before my face ; not seen, indeed, 
but still clearly perceived. That this is the case, tlie angels also 
have often testified. 

Because the Lord is constantly before the faces of the angels, 
therefore also it is usual in the world to say of those who be- 
lieve in God, and love Him, that they set Him before their eyes, 
and before their face, and that they look to Him, and keep Him 
in view. Man derives this mode of speaking from the spiritual 
world ; for many expressions in human language are thence de- 
rived, altliough man is ignorant of their origin. 

144. That there is such a turning to the Lord is one of the 
wonders of heaven ; for many may be together there in one place, 
and one may turn his face and body in one direction, and anothei 
in another ; and yet they all see the Loi"d before them, and every 
one has the south on his right hand, the north on his left, and the 
west behind. Another of the wonders of heaven is, that al- 
though the aspect of the angels is always toward the east, still 
they have an aspect also toward the other three quarters ; but 
their aspect toward these is from their interior sight, which is the 
sight of thought. Another wonder also is, that it is never permit 



' That all in the spiritual world constantly turn themselves to their own 
lives, and that the quarters commence, and are determined, in that Avoild 
f.om the face, n. 10130, 10189, 10420, 10702. That the face is formed I0 
correspondence with the interiors, n. 4791 to 4S05, 5695. That hence the 
interiors shine forth from the face, n. 3527, 4066, 4796. That with angels 
the face makes one with the interiors, n. 4796, 4797. 4799, 5695, 8250. Con- 
cerning the influx of the interiors into the face and its muscles, n. 3631. 
4800. 



96 



HEA VEN AND HELL. 



ted an)' one in heaven to stand behind another, and to look at the 
back of his head ; and if he should, the influx of good and truth 
which is from the Lord would be thereby disturbed. 

145. The angels do not see the Lord as He sees them. They 
see the Lord through the eyes ; but the Lord sees them in the fore- 
head, because the forehead corresponds to love, and the Lord by 
love flows into their wills, and makes Himself visible to their 
'. nderstandings, to which the eyes correspond.' 

14.6. But the quarters in the heavens, which constitute the 
Lord's celestial kingdom, differ from those which constitute His 
spiritual kingdom, by reason that the Lord appears to the angels 
in His celestial kingdom as a sun, but to those in His spiritual 
kingdom as a moon ; and where the Lord appears is the east. 
The distance between the sun and the moon there is tliirty de- 
grees ; hence there is a like difference between the quarters of the 
two kingdoms. — That heaven is distinguished into two kingdoms, 
called the celestial and the spiritual, may be seen in its proper 
chapter, n. 20 to 28 : and that the Lord appears in the celestial 
kingdom as a sun, and in the spiritual as a moon, n. iiS : — nev- 
ertheless the quarters in heaven are not thereby rendered indis- 
tinct, since the spiritual angels cannot ascend to the celestial an- 
gels, nor can the celestial descend to the spiritual ; (see above, 

n- 35)- 

147. Hence it is evident what is the nature of the Lord's 
presence in the heavens, — that He is everywhere and with every 
one, in the good and truth which proceed from Him ; conse- 
qucntlv that He is with the angels in what is His own, as was 
said above, n. 12. The perception of the Lord's presence is 
in their interiors, from which tlie eyes see ; and therefore they 
behold Him out of themselves, because tiiere is continuity [be- 
tween the Lord as existing within, and the Lord as existing with- 
out them]. Hence it is evident how it is to be understood, that the 

' That the forehead corresponds to celestial love, and that, therefore, the 
foreliead, in the Word, signifies that love, n. 9936. That the eve corre- 
sponds to the understanding, because the understanding is internal sight, 
n. 2701, 4410, 4526, 9051, 10569; wherefore, to lift up tlie eves and sec, sig- 
nifies to understand, to perceive, and to observe, n. 27S9, 2S29, 319S, 320J, 
4083, 4086, 4339, 56S4. 



HEAVEN AND HELL. 



97 



Lord is in them, and they in the Lord, according to His own 
words, '■'■Abide in Me, and I in you." John xv. 4. '■'■He that 
eatcth My flesh, and drinketh My blood, abidcth in Me, and J 
in Him." John vi. 56. The Lord's flesh signifies divine good, 
and His blood, divine truth.' 

148. All in tlie heavens dwell distinctly according to the quar- 
ters. They who are in the good of love dwell in the east aad 
west in the east they who are in clear perception of it, and in 
the west they who are in obscure perception of it They who 
are in wisdom derived from the good of love, dwell in the south 
and north ; they who are in the clear light of wisdom, in the 
south, and they who are in the obscure light of wisdom, in the 
north. The angels in the Lord's spiritual kingdom dwell in like 
manner as those in His celestial kingdom, y&t with a difference 
according to the good of love and the light of truth derived from 
good. For the love in the celestial kingdom is love to the Lord, 
and the light of truth thence derived is wisdom ; but in the spir- 
itual kingdom it is love toward the neighbor, which is called 
charity, and the light of truth thence derived is intelligence, 
which is likewise called faith : see above, n. 23. They differ also 
as to the quarters ; for the quarters in the two kingdoms are dis- 
tant thirty degrees from each other, as was said just above, n. 
146. 

149. In every society of heaven a similar arrangement prevails. 
They who are in a superior degree of love and charity are in the 
east, they who are in a lower degree are in the west ; they who 
are in the greater light of wisdom and intelligence are in the 
south, and they who are in less light are in the north. The an- 
gels dwell thus distinctly because ever}' society is an image of 
the whole heaven, and also is a lieaven in miniature : see above, 
n. 51 to 58. The same order prevails in their assemblies. They 
are brought into this order as a consequence of the form of hea- 
ven, by virtue of which every one knows his own place. The 



' Tha'. the flesh of the Lord signifies His Divine Human, and the divine 
good of Hs love, n. 3S13, 7850, 9127, 102S3; and that the blood of the 
Lord signifies divine truth, and the holy principle of faith, n. 4735, 6978, 
7317. 7326, 7S46, 7850, 7877, 9127, 9393, 10026, 10033, 10152, 10204. 
13 E 



HEAVEN AND HELL. 



Lord also ]>rovides that in everj- society there may be some of 
every class, to the intent that the form of hea^•en may be every- 
where the same. Nevertheless the arrangement of the whole 
heaven differs from that of each society, as the whole differs from 
a part ; for the societies which are in the east excel tlrose in the 
west, and those in the soutlr excel those in the north. 

150. Hence it is that the quarters in the heavens signify the 
qualities which peculiarly characterize those who dwell theie : 
.hus the east signifies love and its good in clear perception ; th^ 
west, the same in obscure perception ; the south, wisdom and in- 
telligence in clear light ; and the north, the same in obscure light. 
From this signification of the quarters in heaven, tliey have a 
similar signification in the internal or spiritual sense of the 
Word for the internal or spiritual sense of the word is in per- 
fect agreement with the things which exist in heaven. 

151. The order in hell is the reverse of tliat in heaven. The 
infernals do not look to the Lord as a sun or as a moon, but 
backward from the Lord to that thick darkness \caIiginosuin'\ 
which is in the place of the sun of the world, and to the dark- 
ness \tenebrosutu'\ which is in the place of the moon of the 
earth. They who are called genii look to the tliick darkness 
which is in the place of the sun of the world, and thev who are 
called spirits look to the darkness which is in the place of the 
moon of the earth.' — That the sun of the world and the moon 
of the earth do not appear in the spiritual world, but in the 
place of that sun, a thick dark thing opposite to the sim of hea- 
ven, and in the place of that moon, a dark thing opposite to the 
moon of heaven, may be seen above, n. 123. — The quarters in 
hell are, therefore, opposite to those in hea\ cn. The thick dark 
thing and the dark thing are in the east; the west is wlieie the 
sun of heaven is ; thi; south is on the rigiit, and the nortli on tlie 



• That the east, in the Word, signifies love in clear perception, n. 1350, 
37oci; the west, love in obscure perception, n. 370S, 9653; the south, a stale 
ot lit;ht, i>r of wisdom and intelligence, n. 1458, 370S, 5672; and the nortli; 
that state in obscurity, n. 370S. 

• Who, and of what quality Ihoy are wlio arc called genii, and who, 
and of what quality they are who are called spirits, n. 947, 5C35, 5977, 
8593, 8622, S625. 



HEA VEN AND HELL. 



99 



left; and this, too, in whatever direction their bodies are turned ; 
nor can it be otherwise, because every tendency of their interiors, 
and thence every determination inclines and struggles in that di- 
rection. That the direction of the interiors, and thence the actual 
determination of all in the other life, is according to their love, 
may be seen, n. 143. The love of those who are in the hells is 
iht' love of self and of the world; and these loves are signi'led 
by the sun of the natural world and the moon of the earth, £te 
11. 122 ; and they are also the opposites of love to the Lord mJ 
love toward the neighbor.' Hence it is that evil spirits turn 
themselves toward those dark appearances \caligines\., and back- 
ward from the Lord. Those in the hells also dwell according to 
their quarters ; they who are in the evils which spring from self- 
love, from their east to their west ; and they who are in the falses 
of evil, from their south to their north. But on this subject more 
will be said below, when the hells come to be treated of. 

152. When any evil spirit comes among the good, the quarters 
are so confounded that the good scarcely know where their east 
is. I have several times perceived this to be the case, and have 
also been informed by spirits who com^Dlained of it. 

153. Evil spirits sometimes appear to be turned to the quarters 
of heaven, and then they have intelligence and the perception of 
truth, but no affection of good ; wherefore as soon as they turn 
themselves back to their own quarters, they cease to be in intel- 
ligence and in the perception of truth ; and then they say that 
the truths which they had before heard and perceived are not 
truths, but falses. They also desire that falses may be truths. 
I have been informed concerning this turning, namely, that with 
the wicked the understanding can be so turned, but not the will ; 
and that tiiis is provided by the Lord, in order that every one 
maybe able to see and acknowledge truths ; but that no one may 
receive them unless he be in good, because it is good and never 



' That they who are in the loves of self and of the world turn theni- 
iclves backward from the Lord, n. 10130, 101S9, 10420, 10702. That love 
to the Lord and charitj' toward the neighbor make heaven, .vhilst the 
love of self and the lo\e of the world make hell, because they are ojjpo- 
sites, n. 2041, 3610, 4225, 4776, 6210, 7366, 7369, 7490, 8232, S678, 10455, 
10741 to 10745. 



:oo 



HEA VEN AND HELL. 



evil which receives truths. I have also been informed that tlie 
case is similar with man, to the end that he ma}- be amended by 
truths, but that still he is not amended except in the degree that 
he is in good ; and that on this account man, In like manner, can 
be turned to the Lord ; but that, if he be in evil as to life, he 
immediately turns himself back again, and confirms in himself 
tlie falses of his evil in opposition to the truths which he undei'- 
stood and saw ; and that this occurs when he tliinks with himself 
from his interior. 



CHANGES OF STATE \VITH THE ANGELS IN HEAVEN. 

154. By changes of state with the angels, are meant their 
changes as to love and faith, and thence as to wisdom and intel- 
ligence, thus as to the states of their life. States are predicated 
of life, and of those things which belong to life ; and since 
angelic life is the life of love and faith, and thence of wisdom 
and intelligence, therefore states are predicated of these, and are 
called states of love and faith, and states of wisdom and intelli- 
gence. How these states with the angels are changed, shall now 
be told. 

155. The angels are not constantly in the same state as to love, 
nor, consequently, as to wisdom ; for all their wisdom is from 
love and according to love. Sometimes they are in a state of 
intense love, and sometimes in a state of love not so intense. It 
decreases by degrees from its greatest to its least. When they 
are in the greatest degree of love, they arc in the light and heat 
of their life, or in their bright and delightful state ; but when 
tlicy are in the least degree, they are in shade and cold, cr in 
theii state cf obscurity and undclight. From the last state they 
return again to the first; and so on. These states do not succeed 
each other uniformly, but with variety, like the variations of the 
state of light and shade, and of heat and cold ; or like morning, 
noon, evening, and night, every day in the world, with perpetual 



HEA VEN AND HELL. 



lOt 



variety throughout the year. They also correspond, — morning 
to a state of their love in brightness ; noon to a state of their 
wisdom in brightness ; evening to a state of their vs'isdcm in 
obscurity ; and night to a state of no love and wisdom. But it 
is to be observed that there is no correspondence of niglit with 
the states of life of those who are in heaven ; but there is a cor- 
re~spondence of the twilight which precedes the morning ; the 
correspondence of night is with those who are in hell.' From 
this correspondence days and years in the Word signify states of 
life in general ; heat and light, love and wisdom ; morning, the 
first and highest degree of love ; noon, wisdom in its light ; 
evening, wisdom in its shade ; day-break, the obscurity which 
precedes the morning ; and night, the deprivation of love and 
wisdom.^ 

156. The states of the various things without the angels, and 
which appear before their eyes, are also changed with the states 
of their interiors which are of their love and wisdom ; for the 
things which are without them, assume an appearance according 
to those within them. What those things are, and what their 
quality, will be shown hereafter when representatives and appear- 
ances in heaven are treated of. 

157. Every angel undergoes and passes through such changes 
of state, and so does each society as a whole, — but still with 
variety, because they differ in love and wisdom ; for they who 
are in the midst are in a more perfect state than they who are 
around them. Perfection diminishes successively from the centre 
to the circumferences of each society, as may be seen above, n 



' That in heaven there is no state corresponding to night, but to the 
twilight which precedes morning, n. 61 10. That twilight signifies a mid- 
dle state between the last and the first, n. 10134. 

• That the vicissitudes of states as to illustration and perception in hea- 
ven, are as the times of the days in the world, n. 5672, 5962, (6310), S426, 
9213, 10605. That a day, and a year, in the Word, signify all states in 
general, n. 23, 4S7, 488, 493, 893, 2788, 3463, 4850, 10656. That morning 
signifies the beginning of a new state, and a state of love, n. 7218, 8426, 
8427, 10114, 10134. That evening signifies a state of closing light and 
love, n. 10134, 10135. That night signifies a state of no love and faith, n. 
221, 709, 2352, 6000, 61 10, 7S70, 7947. 



I02 



HEA VEN AND HELL. 



23 and 1 2S. But it would be tedious to specify the differences, 
for e\ cry one undergoes changes according to the quality of his 
love and faith. Hence it is, that one is in his brightness and 
delight, when another is in his obscurity and undclight ; and this 
at the same time and within the same society. The changes in 
one society also difl'er from those in another, and those in the 
societies of the celestial kingdom from those in the societies of 
tb.fc spiritual kingdom. These differences in their changes of 
3t;ite are, in general, like the variations of the state of days in 
dlrierent climates on earth ; where it is morning with some when 
it is evening with others ; and warm with some when it is cold 
with others ; and vice versa. 

15S. I have been informed from heaven why such changes of 
state prevail there. The angels told me there were several 
reasons: First., that the delight of life and of heaven, which 
results from their love and wisdom derived from the Lord, would 
gradually lose its value if they were always in it ; as is the case 
with those who are in the enjoyment of delights and pleasures 
without variety. Another reason is, that angels have a pro- 
prium* as well as men ; that this consists in loving themselves ; 
that all in heaven are withheld from their proprium, and are in 
love and wisdom so far as they arc withheld from it by the Lord ; 
but so far as they are not withheld, they are in the love of self; 
and because every one loves his j^roi^rium,* and this draws him 
down, therefore they have changes of state or successive alterna- 
tions. A third reason is, that they are perfected by these 

* \^Propriuni is the Latin word tliat occurs in this connection, and which 
it is thought best to leave untranslated. It means simply ihc selfhood, or 
•what is one's own. This being known, it is believed that no inconvenience 
will result from the use of the Latin word. No doubt this term will, in 
time, become as thorough!}' domesticated among us, as many others from 
(he Latin have already, such as medium, decorum, memorandum, &c. ; and 
then it will cause as little embarrassment to the English leader, as liiese 
terms now do. — ^Tr.] 

' That the proprium of man consists in loving himself, n. 694, 731, 4317, 
5660. That the proprium must be separated, in order that the Lord may 
be present, n. 1023, 1044. That it is also actually separated, when anyone 
is held in good by the Lord, n. 9334, 9335, 9336, 9447, 9452, 9453, 9454, 
0038- 



HEA VEN AND HELL. 



changes, for they are thus habitually held in love to the Lord, 
and withheld from the love of self. Their perception and sense 
of good is also rendered more exquisite by the alternations of 
delight and undelight." The angels further said, that the Lord 
does not produce their changes of state, — because the Lord, as a 
sun, is always flowing in witli heat and light, that is, with love 
a id wisdom, — but that the cause is in themselves, because thcj 
love theii projDrium, which continually draws them away fi^om 
the Lord. This they illustrated by a comparison with the sun 
of the world ; for the changes of the state of heat and cold, of 
light and shade, every year and every day, do not originate in the 
sun, because it stands still, but they are occasioned by the motion 
of the earth. 

159. It has been shown me how the Lord as a sun appears to 
the angels in the celestial kingdom in their first state, how in the 
second, and how in the third. I saw the Lord as a sun, at first 
fiery and glistening in such splendor as cannot be described ; and 
I was told that the Lord as a sun appears thus to the angels in 
their first state. Afterwards there appeared a great dusky belt 
around the sun, in consequence of which its bright and dazzling 
splendor began to grow dim ; and it was told me that the sun 
appears to them in this manner in their second state. Then the 
belt seemed to become gradually more dusky, and the sun, in 
consequence, less glowing, and this by degrees, until at length it 
became apparently white ; and it was told me that the sun so 
appears to them in their third state. Aftei-wards that white orb 
seemed to advance to the left toward the moon of heaven, and to 
add itself to her light, in consequence of which the moon shone 
with more than its usual brightness ; and it was told me that 
til is was the fourth state with the angels of the celestial kingdom, 
and the first with those of the spiritual kingdom ; that the changes 
of state in each kingdom are thus alternate, yet not in the whole 
kingdom at once, but in one society after another : and also that 
these vicissitudes do not return at stated periods, but occur to them 



' That the angels are perfected to eternity, n. 4S03, 6648. That in 
heaven one state is in no case exactly like another, and that hence is per- 
petual progress toward perfection, n. 10200. 



HEAVEN AND HELL. 



earlier or later, without their knowledge. The angels said fur 
ther, that the sun is not so changed in itself, nor does it really so 
advance, but still that it appears so according to the successive 
progressions of their states ; because the Lord appears to every 
one according to the quality' of his state; thus glowing to tliem 
when they are in intense love, less glowing and at length white 
as their love decreases ; and that the quality of their state vv; s 
epresented by the dusky belt, which occasioned in the sun tliose 
..pparent variations in its flame and light. 

1 60, When the angels are in their last state, which is when 
they are in their proprium, they begin to be sad. I have con- 
versed with tliem when they were in that state, and have seen 
their sadness ; but they said tliat they hoped soon to return to 
their former state, and thus as it were again into heaven ; for it 
is heaven to tliem to be witliheld from proprium. 

161. There are also changes of state in the hells, but these will 
be spoken of below when hell comes to be treated of. 



TIME IN HEAVEN. 

162. Although all things in heaven have succession and pro- 
gression as in the world, still the angels have no notion or idea 
of time and space, insomuch that they are altogether ignorant as 
to what time and space are. I shall now speak of time in hea- 
ven, and of space in its proper chapter. 

163. The angels do not know what time is, — although all 
things with them are in successive progression as in the world, 
and that so completely that there is no difference, — because in 
heaven there are not years and days, but changes of state ; and 
where years and days arc, there are times, but ^vhcre changes ot 
state are, there are states. 

164. There are times in the world, because the sun of tlie world 
appears to advance successively from one degree [in the heavensj 
to another, thus causing the times which are called the seasons 



HEAVEN AND HELL. 



of the year ; and moreover, he apparently revolves round the 
earth, and thus causes the times which are called times of the 
day. Both these changes occur at regular intci-vals. It is other- 
wise with the sun of heaven. That sun does not, by successive 
progressions and circumgyrations, cause years and days, but, to' 
appearance, changes of state ; and these not at regular intervals, 
as was shown in the preceding chapter. Hence the angels cannot 
have any idea of time, but in its place an idea of state. What 
state is, may be seen above, n. 154. 

165. Since the angels have no idea derived from time, like 
men in the world, therefore they have no idea concerning time, 
or anything relating to time. They do not even know what those 
things are which are proper to time, as a year, a month, a week, 
a day, an hour, to-day, to-morrow, yesterday. When the angels 
hear them named by man, (for angels are always adjoined to man 
by the Lord), they have, instead of them, a perception of states, 
and of such things as relate to state ; thus the natural idea of 
man is turned into a spiritual idea with the angels. Hence it is 
that times in the Word signify states ; and that the things which 
are proper to time, as those above mentioned, signify spiritual 
tilings corresponding to them.^ 

166. The case is the same in regard to all things which exist 
from time, such as the four seasons of the year called spring, 
summer, autumn, and winter ; the four times of the day, called 
morning, noon, evening, and night ; the four ages of man, called 
infancy, youth, manhood, and old age ; and all other things 
which exist from time, or succeed according to time. In thinking 
of them, man thinks from time, but an angel from state ; where- 
fore what is derived from time in the thought of man, is turned 
into the idea of state with an angel. Spring and morning are 



' That times in the Word signify states, n. 278S, 2S38, 3254, 3356, 4814, 
490I; 4916, 7218, 8070, 10133, 10605. That the angels think without an 
idea of time and space, n. 3404. The reasons why, n. 1274, 13S2, 3356, 
^882, 4901, 6110, 721S, 73S1. What a year, in the Word, signifies, 11. 487, 
4SS, 493, 893, 2906, 7828, 10209. What a month, n. 3814. What a week, 
n. 2044, 3S45. What a daj', n. 23, 487, 488, 61 10, 7680, S426, 9213, 10132, 
10605. What to-day, n. 2838, 3998, 4304, 6165, 6984, 9939. What to-mor 
row, n. 3998, 10497. What yesterday, n. 69S3, 71 14, 7140. 
U B* 



io6 



HEAVEN AND HELL. 



turned into the idea of a state of love and wisdom such as thej 
are with the angels in their first state : summer and noon, into an 
idea of love and wisdom such as tliey are in their second state ; 
autumn and evening, such as they are in their third state ; and 
night and winter, into the idea of such a state as exists in hell. 
Hence it is that similar things are signified in the Word by those 
times ; see above, n. 155. It is plain from this how the natural 
ideas in man's thought become spiritual ideas with the angels at- 
tendant on him. 

167. Since the angels have no idea of time, therefore they have 
a different idea of eternity from that entertained by men on earth. 
Eternit}' is perceived by them as infinite state, not as infinite 
time.^ I was once thinking about eternity, and by the idea of 
time I could perceive what was [meant by the expression] to 
eternity., namely, time without end ; but I could form no concep- 
tion what fro77i eternity was, and thei-efore none of what God 
had done from eternity before creation. When anxiet}^- arose in 
my mind on this account, I was elevated into the sphere of hea- 
ven, and thus into that perception of eternity in which the angels 
are ; and then I was enlightened to see that eternity must not be 
thought of from time, but from state, and that the meaning of 
fro7n eternity may then be perceived ; which also was the case 
with me. 

16S. The angels who speak with men, never speak by natural 
ideas proper to man, — all of which are derived from time, space, 
materiality, and such things as are analogous thereto, — but by 
spiritual ideas, all of which arc derived from states, and their 
various changes, within and without the angels ; nevertheless an- 
gelic ideas, which are spiritual, when they flow in with man, are 
turned in an instant, and of themselves, into the natural ideas 
proper to man, which exactly correspond to the spiritual. That 
this is the case is unknown both to angels and men ; but such is 
all influx of heaven into man. Certain angels were admitted 
aiore nearly than usual into my tlioughts, and even into the iiat- 
ujal ones, in which were many ideas derived from time and 



'That men have an idea of eternity with time, but the angels without 
time, n. 13S2, 3404, 8325. 



HEA VEN AND HELL. 



space ; but because they imdcrstood nothing, they quicklj' with- 
di ew ; and I afterwards heard them conversing and saying, that 
they had been in darkness. It has been granted me to know by 
experience how entirely ignorant the angels are of time. A 
certain one from heaven was of such a character, that he could 
be admitted into natural ideas, such as men have, and I therefore 
discoursed with him as man with man. At first he did not know 
what it was that I called time. Wherefore I was obliged to inform 
him precisely how the sun appears to be carried around our 
earth, causing years and days ; and that hence the years are dis- 
tinguished into four seasons, and also into months and weeks, 
and the days into tsventy-four hours ; and that these recur at reg- 
ular intei-vals ; and that such is the origin of times. On hearing 
this he was much surprised, and said that he knew nothing about 
such things, but what states were. In the course of our conver- 
sation I also observed, tliat it is known in the world that there is 
no time in heaven, or at least that men speak as if they knew it ; 
for tliey say of those who die, that they leave the things of time, 
and that they pass out of time, by which they mean, out of the 
world. I remarked also that it is known by some that times in 
their origin are states, from this circumstance, tliat they are alto- 
gether according to the states of affection in which men are ; 
short, to those who are in pleasant and joyous states ; long, to 
those who are in unpleasant and sorrowful ones ; and various in 
a state of hope and expectation ; and that the learned, therefore, 
inquire what time and space are ; and that some also know that 
lime belongs to the natural man. 

169. The natural man may imagine that he would be deprived 
of all thought, if the ideas of time, space, and material things, 
were taken away ; for on these ideas ai-e founded all the thought 
proper to man.' But he may rest assured that the thoughts are 
limited and confined in proportion as they partake of time, space, 
and materiality ; and that they are unlimited and extended in 
jiroportion as they do not partake of these, because the minJ 
is so fai elevated above the things of the body and tlie world. 



* That man does not think without an idea of time, otherwise than an- 
gels, n. 3404. 



HBA VBN AND HELL. 



Hence the angels have wisdom, and their wisdom is called in- 
comprehensible, because it does not fall into ideas which are 
derived merely from natural things. 



REPRESENTATIVES AND APPEARANCES IN HEAVEN. 

170. The man who tliinks only from natiu'al light, cannot 
comprehend how anything in heaven can be similar to what 
exists in the world ; the reason is, because from that light he has 
thought, and confirmed himself in the belief, that angels are only 
minds, and that minds are a sort of ethereal pufis of breath 
which, therefore, have no senses like a man, thus no eyes, and 
consequently no objects of sight ; when yet angels have all the 
senses which men have, yea, much more exquisite. The light 
also by which they see, is much brighter than the light by which 
man sees. That angels are men in the most perfect form, and 
that they enjoy every sense, may be seen above, n. 73 to 77 ; and 
that the liglit in heaven is much brighter than the light in tht 
world, n. 126 to 132. 

171. The nature of the objects which appear to the angels in 
the heavens, cannot be described in a few words ; for the most 
part they are like the things on the earth, but in form more per- 
fect, and in number more abundant. That such things exist in 
the heavens, is evident from those seen by the prophets ; as the 
things seen by Ezekiel, concerning the new temple and the new 
earth, which are described from chap. xl. to xlviii. ; by Daniel 
from chap. vii. to xii. ; by John from the first chapter of the 
Apocalypse to the last ; and by others mentioned both in the his- 
^^I ical and prophetical portions of the Word. They saw such 
things when heaven was opened to them ; and heaven is said to be 
opened, when the interior sight, which is the sight of man's 
spirit, is opened. For the things which are \\\ the heavens can- 
not be seen with the bodil}' eyes, but with the eyes of the spirit; 



HEA VEN AND HELL. 



and these are opened wlicn it pleases the Lord ; and then man is 
withdrawn from the natural light in which he is by reason of the 
bodily senses, and is elevated into spiritual light in which he is 
by reason of his spirit. In that light I have seen the things 
which exist in heaven. 

172. But although the objects which appear in the heavens are, 
for the most part, similar to those which exist on earth, still they 
are not similar as to essence ; for the things which are in the 
heavens exist from the sun of heaven, and those which arc cn 
the earth, from the sun of the world. The things which exist 
from the sun of heaven are called spiritual, but those which 
exist from the sun of the world are called natural. 

173. The things which exist in the heavens do not exist in the 
same manner as those which exist on earth. All things in the 
heavens exist from the Lord according to their correspondence 
with the interiors of the angels ; for the angels have both interiors 
and exteriors. The things which are in their interiors all have 
relation to love and faith, thus to will and understanding, — for 
will and understanding are their receptacles ; but the exterior 
things correspond to their interiors. That exteriors correspond 
to interiors may be seen above, n. 87 to 115. This may be illus- 
trated by what was said above concerning the heat and light of 
heaven ; that the angels have heat according to the quality of 
their love, and light according to the quality of their wisdom, 
may be seen n. 128 to 134. The case is similar with all other 
things which appear to the senses of the angels. 

174. Whenever it has been granted me to be in company with 
angels, the things of heaven have ajjpeared to me exactly like 
those in the world, — so perceptibly indeed, that I was not aware 
but that I was in the world, and in the palace of a king there. 
I also conversed with them as man with man. 

175. Since all things which correspond to the interiors also 
represent them, therefore they are called representatives ; and 
since they vary according to the state of the interiors with the 
angels, therefore they are called appearances ; although the 
objects which appear before the eyes of angels in the heavens, 
and which are perceived by their senses, appear and are pei- 
ceived as much to the life as those on earth appear to man ; yea, 



no 



HEA VEN AND HELL. 



much more clearly, distinctl)', and percei^tibly. The appear 
ances thence existing in the heavens, are called real appear' 
ances^ because they really exist. There are also appearances 
not real, because, although they appear, it is true, they do not cor- 
respond to the interiors but of these in what follows. 

1 76. To illustrate the nature and quality of the objects which 
appear to the angels according to correspondences, I will here 
adduce a single instance. To those who are in intelligence, there 
appear gardens and paradises full of trees and flowers of every 
kind. The trees are planted in the most beautiful order, and so 
interwoven as to form arbors, with entrances of verdant fret- work, 
and walks around them, — all of such beauty as no language can 
describe. They who are distinguished for intelligence also walk 
there, and gather flowers, and weave garlands, with which they 
adorn little children. There are also species of trees and flowers 
there, such as were never seen and could not exist in the world. 
On the trees also are fruits, according to the good of love in 
which the intelligent are principled. Such things are seen by 
them, because a garden and paradise, and also fruit trees and 
flowers, correspond to intelligence and wisdom.' That such 



' That all things vvhicli appear among the angels are representative, 
n. 1971, 3213 to 3227, 3342, 3475, 34S5, 94S1, 9543, 9576, 9577. That the 
heavens are full of representatives, n. 1521, 1532, 1619. That the repre- 
sentatives are more beautiful, as they are more interior in the heavens, n. 
3475. That representatives in the heavens are real appearances, because 
from the light of heaven, n.-3485. That the divine influx is turned into 
representatives in the superior heavens, and thence also in the inferior 
heavens, n. 2179, 3213, 9457, 94S1, 9576, 9577. Things are called repre- 
sentative which appear before the eyes of the angels in such fonns as are 
in nature, that is, sucli as are in the world, n. 9577. That internal things 
are thus turned into external, n. 1632, 29S7 to 3002. The nature of repre- 
sentatives in the heavens illustrated by various examples, n. 1521, 1532, 
1619 to 1628, 1S07, 19731 1974, 1977, 1980, 1981, 2299, 2601, 2761, 2762, 3217, 
3219, 3220, 334S, 3350, 519S, 9090, 10278. That all tlie things which appear 
in the heavens are according to correspondences, and are called represen- 
latives, n. 3213 to 3216, 3342, 3475, 3485, 94S1, 9574, 9576, 9577. That all 
rorrespjndences arc representative, and also significative, n. 2S96, 29S7 to 
1989, 2990, 3002, 3225. 

"That a garden and paradise signify intelligence and wisdom, n. 100, 
108, 3220. What is meant by the garden of Eden and tlie garden of Jcho- 



HBA VEN AND HELL. 



Ill 



things are in the heavens is also known on earth, but only to 
those who are in good, and have not extinguished in themselves 
the liglit of hea\ en by natural light {Itimcii) and its fallacies ; foi 
they think and say, when speaking of heaven, that such things 
ar(! theic as the car hath not heard, nor the eye seen. 



THE GARMENTS WITH WHICH THE ANGELS APPEAR 
CLOTHED. 

177. Since angels are men, and live together in society like 
rf.en on earth, therefore they have garments, habitations, and 
other things of a like nature, — yet with this difference, that all 
things with them are more perfect, because they are in a more 
perfect state ; for as angelic wisdom exceeds human wisdom in 
such a degree as to be called ineffable, so likewise do all things 
which are perceived by them and appear to them ; for all things 
which are perceived by the angels and appear to them correspond 
to their wisdom ; see above, n. 173. 

178. The garments with which the angels are clothed, like all 
other things, correspond ; and because they correspond, they also 
really exist: see above, n. 175. Their garments correspond to 
their intelligence ; therefore all in the heavens appear clothed 
according to their intelligence ; and because some excel others 
in intelligence, (n. 43, 12S), therefore they have more excellent 
garments. The most intelligent have garments that glitter as 
from flame, some those that shine as from light ; the less intelli- 
gent have bright and white garments without splendor ; and the 



▼ah, n. 99, 100, 158S. Concerning paradisiacal scenes and their magrifi- 
concc in the other life, n. 1122, 1622, 2296, 4528, 4529. That trees signify 
perceptions and knowledges, from which wisdom and intelligence are de- 
rived, n. 103, 2163, 26S2, 2722, 2972, 7692. That fruits signify the goods ot 
love and charity, n. 3146, 3690, 9337. 



112 



HE A VBN AND HELL. 



still less intelligent have garments of different colors. But the 
angels of the inmost heaven are naked. 

179. Since the garments of the angels correspond to their in 
telligence, therefoi'e they correspond also to truth, because all in 
telligence is from divine truth ; v^'herefore, whetlrer we say that 
angels are clothed according to intelligence, or according to di- 
vine truth, it is the same thing. The garments of some glitter 
as from flame, and those of others shine as from light, because 
flame corresponds to good, and light to truth derived from good.' 
The garments of some are bright and white without splendor, 
and those of others are of diverse colors, because the divine good 
and truth are less refulgent, and also variously received, with the 
less intelligent;^ brightness also, and whiteness, correspond to 
truth,' and colors to its varieties.* Those in the inmost heaven 
are naked, because they are in innocence, and innocence corre- 
sponds to nakedness.^ 

' That garments, in the Word, signify truths, from correspondence, n. 
1073, 2576, S319, 5554, 9212, 9216, 9952, 10536; because truth invests good, 
n. 524S. That a veil or covering signifies the intellectual principle, because 
he intellect is the recipient of truth, n. 637S. That bright garments of 
fine linen signif)' truths derived from the Divine, n. 5319, 9469. Thai 
flame signifies spiritual good, and the light thence issuing, truth from that 
good, n. 3222, 6S32. 

' That angels and spirits appear clothed with garments according to 
their truths, thus according to their intelligence, n. 165, 5248, 5954, 9212, 
9216, 9S14, 9952, 10536. That the garments of the angels are sometimes 
splendid, and sometimes not so, n. 5248. 

' That brightness and whiteness, in the Word, signify truth, because 
they are derived from the light of heaven, n. 3301, 3993, 4007. 

* That colors in heaven are variegations of the light there, n. 1042, 1043, 
1053, 1624, 3993, 4530, 4742, 4922. That colors signify various things 
which relate to intelligence and wisdom, n. 4530, 4922, 9466. That the 
precious stones in the Urim and the Thummim, according to their colors, 
signified all things of truth derived from good in the heavens, n. 98(55, 
^868, 9905. That colors, so far as thej' partake of redness, signify good, 
H!ul i.o far as they partake of white, signify truth, n. 9476. 

' That all in the inmost heaven are innocences, and that therefore thej 
appear naked, n. 154, 165, 297, 2736, 3887, 8375, 9960. That innocence, is 
represented in the heavens by nakedness, n. 165, 8375, 9960. That to the 
innocent and the chaste, nakedness is no shame, because without offense, 
n. 165, 213. 8375. 



HEA VEN AND HELL. 



"3 



1 80. Since the angels are clothed in heaven, therefore they 
have appeared clothed when seen in the world ; as those seen by 
the prophets, and also at the Lord's sepulchre, " -whose appear- 
ance -Mas like ligJitning" and '''■their ■•-aimejit glittering- and 
white" Matt, xxviii. 3 ; Mark xvi. 5 ; Luke xxiv. 4; John xx. 
12, 13; and those seen in heaven by John, '■'•■whose garments 
were of fine linen and white" Apoc. iv. 4; chap. xix. 14. 
And because intelligence is from divine truth, therefore the gar- 
munts of the Lord when He was transfigured, were '■'■glittering 
and white as the light." Matt. xvii. 2 ; Mark ix. 3 ; Luke ix. 29. 
That light is divine truth proceeding from the Lord may be seen 
above, n. 129. Hence it is that garments in the Word signify 
truths, and intelligence derived from truths ; as in the Apoca- 
lypse : '■'■They who have not defiled their garments., shall walk 
with Me in white^fior they are worthy. He that overcometh^ 
the same shall be clothed in white raiment" chap. iii. 4, 5. 
'■'■Blessed is he that watclieth, and keepeth his garments" chap, 
xvi. 15 : and concerning Jerusalem, by which is meant the 
church that is in truth," it is thus written in Isaiah : '■'■Awake, put 
on strength, O Zion^put on thy beautiful garments, O ferusa- 
lem" Hi. i ; and in Ezekiel : " O yerusalem, I girded thee with 
fine linen, and covered thee with silk. — Thy raiment was of 
fine linen and silk" xvi. 10, 13 ; besides many other passages. 
But he who is not in truths, is said not to be clotlied with a wed- 
ding garment ; as in Matthew, " Whe7i the king came in, — he 
saw there a fnatt that had ?iot oti a wedding-garme^it ; and he 
said unto him, Friend, how earnest thoti in hither not having 
a wedding-garment? — Wherefore he was cast into outer dark- 
ness." xxii. 12, 13. The house where the marriage was cele- 
brated signifies heaven and the church, on account of the Lord's 
conjunction with them by His divine truth ; wherefore the Lord 
in the Word is called the Bridegroom and Husband, and heaven 
with the church, the bride and wife. 

181. That the garments of the angels do not merely appear as 
guinients, but that they really are garments, is manifest fn m 



■ That Jerusalem signifies the church in which there is genuine doctnn«, 
n. 402, 3654, 9166. 
15 



1x4 



HEA VEN AND HELL. 



tl ese considerations : that they not only see them, but also feel 
them ; that they have many garments ; that they take them ofl' 
and puL them on ; that they lay aside those which are not in use, 
and when they come into use again they resume them. That 
they are clothed with a variety of garments I have witnessed a 
thousand times. I inquired whence they obtained them, and 
they told me from tlie Lord ; that they received them as gifts, and 
lliat they are sometimes clothed without knowing how. I'lu-y 
alsc said that their garments are changed according to the 
changes of their state ; that in the first and second states they are 
bright and shining, and in tire third and fourth states rather moie 
dim ; and that this also is from correspondence, because their 
changes of state are changes as to intelligence and wisdom, con- 
cerning which see above, n. 154 to 161. 

1S2. Since every one in the spiritual world is clothed according 
to his intelligence, thus according to the truths from which his 
intelligence is derived, therefore those in the hells, being without 
truths, appear only in torn, squalid, and miserable garments, 
each one according to his insanity ; nor can they wear any others. 
The Lord permits them to be clothed in this manner, that they 
may not appear naked. 



THE HABITATIONS AND MANSIONS OF THE ANGELS. 

183. Since there are societies in heaven, and the angels live 
a? men, therefore also they have habitations, and these likewise 
variors according to every one's state of life; magnificent for 
those in a state of superior dignity, and less magnificent for those 
in an mferior condition. I have occasionally conversed with the 
aiige's concerning the habitations in heaven, and I told them that 
scarcely any one at this day will believe that angels have habita- 
tionf and mansions ; some, because they do not see them ; others 
because they do not know that angels are men ; and others, 
bec/fuse thev believe that the angelic heaven is the heaven which 



HEA VEN AND HELL. 



they sec around them ; and because this appears em|,cy, and 
tliey suppose the angels to be ethereal forms, they conclude 
that they live in the ether. Besides, they do not compre- 
hend liow there can be such things in the spiritual world as 
exist in the natural world, because they know nothing con- 
cerning what is spiritual. The angels replied, that they know 
such ignorance prevails in the world at this day ; and, to their 
surprise, chiefly within the church, and more among the intelll 
gent there, than among those whom they call the simple. They 
said further, that they who are so ignorant might know from the 
Word (hat angels are men, because those who have been seen 
have been seen as men ; in like manner the Lord, who took with 
Him all His Human ; and because they are men, that they have 
mansions and habitations ; and that, although they are called spir- 
its, they are not mere ethereal forms which fly about in the air, as 
some ignorantly sujDpose. Such ignorance they call insanity. 
They also said that men might know the truth, if they would think 
of angels and sjDirits apart from their preconceived notions ; and 
that they do so when the question, -johethcr it be so^ is not the 
immediate subject of inquiry ; for every one has a general idea 
that angels are in the human form ; and that they have dwellings, 
which they call the habitations of heaven, surpassing in magnifi- 
cence the habitations of earth ; but that this general idea, which 
fiows-in from heaven, is instantly annihilated when the question 
-vheiker it be so, is made the central subject of thought, — which 
occuis chiefly with the learned, who, by their own intelligence, 
have closed heaven against themselves, and the way of light 
thence. Similar is the case in regard to a belief in the life of 
man after death. He who speaks about it, and does not at the 
same time think from erudition concerning the soul, or from the 
doctrine of its re-union v/ith the body, believes that he shall live 
a man after death ; that he shall dwell among angels if he has 
lived well, and that then he will see magnificent objects, and feel 
Uansporting joys ; but as soon as he reverts to the doctrine of tlij 
soul's re-union with the body, or to the common theory concerr.- 
ing the soul, and the thought occurs whether the soul be of such a 
nature, and thus, -ivhcther it be so, his former idea is dissipated. 
184. But it is better to adduce the evidence of experience. 



ii6 



HEAVEN AND HELL. 



Whenever 1 have conversed with the angels mouth to mDiith, 1 
have been present with them in their habitations, which are 
exactly like the habitations on earth called houses, but more 
beautiful. They contain halls, inner-rooms, and bed-chambers, in 
i;rcat numbers ; courts also, and round about them, gardens, 
shrubberies, and fields. Where the angels live in societies, their 
habitations are contiguous, close to each other, and arranged in 
the form of a city, with streets, ways, and public squares, exactlj' 
like the cities on our earth. I have also been permitted to walk 
through them, and to look ai'ound on every side, and occasionally 
to enter the houses. This occurred in a state of full wakefulness, 
when my interior sight was opened.^ 

185. I have seen the palaces £)f heaven, which were magnih- 
cent beyond description. Their upper parts shone refulgent as 
if of pure gold, and their lower parts as if of precious stones. 
Some were more splendid than others ; and the splendor without 
was equaled by the magnificence within. The apartments were 
ornamented with decorations, which neither language nor science 
can adequately describe. On the side that looked to the south 
were paradises, where all things were equally resplendent. In 
some places the leaves of the trees were like silver, and the fruits 
like gold ; and the flowers arranged in their beds presented, by 
their colors, the appearance of rainbows. Near the boundaries, 
again, appeared other palaces, which terminated the view. Such 
is the architecture of heaven, that one might say it is the very 
art itself ; and no wonder, for that art itself is from heaven. The 
angels said that such things, and innumerable others still more 
perfect, are presented before their eyes by the Lord ; but that, 
nevertheless, they delight their minds more than their eyes, be- 
cause in everything they see correspondences, and by means of 
the correspondences, things divine. 

1S6. Concerning correspondences I nave also been informed, 
that not only the palaces and houses, but the minutest particulars 
Ifotl within and without them, correspond to interior tilings 
which are in the angels from the Lord ; tliat the house itself in 



'That angels have cities, palaces, and houses, n. 940,941,942, :ii6, 
1626, 1627, 1628, 1630, 1631, 4622. 



HEA VEN AND HELL. 



117 



gcneial corresponds to their good, and the various things within 
it to the various particulars of which their good is composed 
and the things out of the houses correspond to their trutlis which 
arc derived from good, and also to their perceptions and know- 
ledges ; and that, because they correspond to the goods and truths 
appertaining to the angels from the Lord, they correspond to 
tlieir love and thence to their wisdom and intelligence, because 
Idve is of good, wisdom is of good and at the same time of truth, 
and intelligence is of truth derived from good ; and that these 
interior things are perceived by the angels when they look at 
those objects, and that on this account they delight and affect 
their minds more than their eyes. 

187. Hence it is evident why the i-oi-d called Himself the 
temple which is in Jerusalem, John ii. 19, 3i f and why the New 
Jerusalem appeared of pure gold, its gates of peai'l, and its foun- 
dations of precious stones, Apoc. xxi. : namely, because the 
temple represented the Divine Human of the Lord ; the New 
Jerusalem signifies the church which is to be establislied here- 
after ; its twelve gates denote the truths which lead to good ; and 
its foundations the truths on which it is built.' 

18S. The angels who constitute the Lord's celestial kingdom 
dwell for the most part in elevated places, which appear like 



' That houses and the things which they contain signify those things in 
man which are of his mind, that is, his interiors, n. 710, 2233, 2331, 2559, 
312S, 353S, 4973, 5023. 5io6, 6690, 7353, 7848, 7910, 7929, 9150; conse- 
quently which relate to good and truth, n. 2233, 2331, 2559, 4982, 7848, 
7929. That inner room-; and bed-chambers signify interior things, n. 
3900, 5694, 7353. That ti'ie roof of a house signifies what is inmost, n. 
3652, 10184. That a house of wood signifies what is of good, and a house 
of stone what is of truth, n. 3720. 

'That the house of God, in the supreme sense, signifies the DiTiue 
Ilumar of the Lord, as to divine good, but the temple, as to divine truth; 
Btid, in the respective sense, heaven and the church as to good and truth, 
n 3720. 

' Tha Jerusalem signifies the church in which there is genuine doc- 
trine, n. 402, 3654, 9166. That gates signify introduction to the doctrine 
of the church, and by doctrine into the church, n. 2943, 4777. That foun- 
dation signifies truth on which heaven, the church, and doctrine are 
founded, n. 9643. 



HE A VEN AND HELL. 



mountains rising out of the earth. The angels who constitute 
the Loi'd's spiritual kingdom, dwell in less elevated places, which 
appear lilce hills. But the angels who ai^e in the lowest parts of 
heaven dwell in places which appear like rocks of stone. These 
tilings also exist from correspondence ; for interior things corre- 
spond to superior, and exterior things to inferior.^ Hence it is 
tliat mountains in the Word signify celestial love ; hills, spiritual 
love ; and rocks, faith.^ 

1S9. There are also angels who do not live in societies, but .n 
separate houses. These dwell in the midst of heaven, because 
they are the best of the angels. 

190. The houses in which the angels dwell ai'e not built like 
houses in the world, but are given to them gratis by the Lord, — 
to each one according to his reception of good and truth. They 
also vaiy a little according to the changes of the state of their 
interiors, spoken of above, n. 154 to 160. All things whatsoever 
which the angels possess, they hold as gifts from the Lord, and 
they are supjDiied with every thing they need. 



' That in the Word interior things are expressed by superior, and that 
superior things signify things interior, n. 214S, 30S4, 4599, 5146, 8325. 
That high signifies what is internal, and likewise heaven, n. 1735, 2148, 
4210, 4599, 8153. 

' That in heaven there appear mountains, hills, rocks, vallevs, and 
countries, exactly as in tlie world, n. 1060S. That angels Mho are in the 
good of love dwell on mountains; they who are in the good of charity on 
hills, and thev who are in the good of faith on rocks, n. 1043S. That, 
therefore, by mountains, in the Word, is signified the good of love, n. 795, 
4210, 6435, S327, S75S, 1043S, 1060S; by hills, the good of charity, n. 6435, 
1043S; and by rocks, the good and truth of faith, n. 85S1, 105S0. Thai 
stone, of which a rock consists, in like manner signifies the truth of faith, 
n. 114, 643, 1298, 3720, 6426, 8609, 10376. Hence it is, that by mountains 
is signified heaven, n. 8327, 8S05, 9420; and by the top of a mountain, the 
Eupreuie of heaven, n. 9422, 9434, 10608. That therefore the ancients cel- 
ebrated holy worshij) on mountains, n. 796, 2722. 



HEAVEN AND HELL. 



119 



SPACE IN HEAVEN. 

191. Altiiougii all things in heaven appear to be in place 
and in space exactly as they do in tlie world, still the angels have 
no notion or idea of place and space. This must necessarily ap- 
pear paradoxical ; and since the subject is one of great impur- 
tanoc, I will endeavor to explain it clearly. 

193. All progressions in the spiritual world are made by 
changes of the state of the interiors, so that they are nothing but 
changes of state.* By such changes have I also been conducted 
by the Lord into the heavens, and likewise to the earths in the 
universe. I was carried there as to the spirit only, my body 
meanwhile remaining in the same place. ^ Thus do all the angels 
journey. Hence they have no distances ; and since they have no 
distances, they have no spaces, but instead of spaces they have 
states and their changes. 

193. Change of place being only change of state, it is evident 
that approximations arc similitudes as to tlie state of the interiors, 
and that removals are dissimilitudes. Hence it is that those are 
near together who are in a similar state, and those distant who 
are in a dissimilar state ; and that spaces in heaven are merely 
external states corresponding to internal. From this cause alone 
the heavens are distinct from each other, also the societies of 
each heaven, and every individual in a society. Hence, too, the 

' That, in the Word, places and spaces signify states, n. 2625, 2837. 3356, 
3387, 73S1. 105S0; from experience, n. 1274, 1277, 1376 to 13S1, 4321, 4SS2, 
10146, 10580. That distance signifies the difference of the state of life, n. 
9104, 9967. That motion and changes of place in the spiritual world, are 
changes of the state of life, because they originate in them, n. 1273. 1274, 
1275, 1377, 3356, 9440. In like manner journeyings, n. 9440, 10734; illus- 
trated by experience, n. 1273 to 1277, 5605. That hence, in the Word, to 
journey, signifies to live, and likewise a progression of life; in like man- 
oer to sojourn, n. 3335. 4554, 4585, 4SS2, 5493, 5605, 5996, S345, 8397, 84 17, 
8}20, 8557. That to walk with the Lord, is to live with Him, n. 10567. 

* That man, as to his spirit, may be led to a distance afar off by changes 
of state, whilst his body remains in its place, also from experience, n. 
9440, 9967, 10734. What it is to be led by the spirit into another place, n, 
1S84. 



•20 



HEAVEN AND HELL. 



hells are altogether separated from the heavens, for they are in an 
opposite state. 

194. From this cause also it is, that in the spiritual world one 
becomes inanifestly present to another, if that other intensely de- 
sires his presence ; for thus he sees him in thought, and puts 
himself in his state. On the other hand, one is removed from 
another in proportion as he holds him in aversion. All aversion 
is from contrariety of the affections and disagreement of the 
tliDughts; hence it happens that many who are together in one 
place in the spiritual world, appear to each other so long as they 
agree, but disappear as soon as they disagree. 

195. Further: when any one goes from one place to another, 
whether it be in his own city, or in the courts, or in the gardens, 
or to others out of his own societ}', he arrives sooner when he 
desires, and later when he does not, — the distance itself being 
lengthened or shortened according to the desire, although it is tlie 
same. I have often obseixed this, and wondered at it. Hence 
again it is evident that distances, consequently spaces, are alto- 
gether according to the states of their interiors with the angels ; 
and that on this account no notion or idea of space can enter 
their thoughts, altliough there are spaces with them just the same 
as in the world.' 

196. This may be illustrated by the thoughts of man, which 
have nothing in common with sjjace ; for whatever a man looks 
at intently in thought, is set before him as present. Whoever 
reflects upon it knows also that his sight takes no cognizance of 
distances, excejJt from the intermediate objects on the earth, 
which he sees at the same time ; or from his previous knowledge 
of the extent of the distances. This occurs because space is 
continuous ; and in what is continuous, distance does not appear 
except as it is estimated by things not continuous. This is es 
pecially the case with the angels, because their sight acts in unity 
with their thought, and their thought in unity with their afi^cc- 
tion ; and because things appear near and remote, and are also 
varied, according to the states of their interiors, as was said above. 



' Tliat places and spaces appear visible according to the states of the 
interiors of angels and spirits, n. 5605, 9440, IQ146. 



HEA VEN AND HELL. 



tar 



197. Hence it is that, in the Word, by places and spaces and 
all things which relate to space, are signified such things as be- 
long to state ; as by distances, nearness, remoteness, ways, 
marches and journcyings ; by miles and furlongs ; by plains, 
fields, gardens, cities and streets ; by motions ; by measures of 
various kinds ; by length, breadth, bight and depth ; and by 
innumerable other thmgs : for most things which are in the 
thought of man in the woi'ld, derive something from space and 
(ime. I shall only declare what is signified in the Word by 
length, breadth, and bight. In the world, length and breadth 
are predicated of things which are long and broad as to space ; 
the same is the case with bight. But in heaven, where space Is 
not an object of thought, by length is understood a state of good, 
by breadth a state of truth, and by bight, their discrimination 
according to degrees ; concerning which, see n. 38. Such things 
are understood by those three dimensions, because length in hea- 
ven is from east to west, and they dwell there who are in the 
good of love ; and breadth in heaven is from south to north, and 
they dwell thcic who are in truth derived from good, see above, 
n. 148 ; and bight in heaven is both, according to degrees. Hence 
it is that such things are signified in the Word by length, breadth, 
and hight ; as in Ezekiel, from chap. xl. to xlviii., where the new 
temple and new earth, with the courts, chambers, doors, gates, 
windows, and sviburbs, are described by measures of length, 
breadth, and hight. These things signify a New Church, and 
the goods and truths which belong to it ; otherwise, to what pur- 
pose were all those measures So the New Jerusalem is described 
in the Apocalyj^se in these words : " TJie city licth four square., 
and the length is as large as the breadth. And he measured 
the city with the reed., twelve thousand furloiigs. The length 
ajrd^he breadth and the hight of it are equal" xxi. 16. Here, 
by the New Jerusalem is signified a New Church ; therefore its 
dimensions signify the things which belong to the church ; by 
length, the good of its love; by breadth, the truth derived from 
di at good ; by hight, good and truth as to their degrees ; by 
tw eh e thousand furlongs, all good and truth in the complex. 
What else could be meant by the hight of the city being twelve 
thousand furlongs, and the lengtii ard breadth the same as the 

16 K 



122 



HEA YEN AND HELL. 



hight? That breadth in the Word signifies truth, is evident in 
David : ychova/i, TJ1021 Jiast not sJi2tt me up ifito the hand of 
the enemy. Thou hast set my feet i)i a large room" [literally, 
in a broad place']. Psalm xxxi. 8. K'gAww '•^ I called zipon yeho- 
vah in distress" [literally, of a narrow place"], '■'■yeho- 

vah answered 7ne and set me in a large place" [literally, " in a 
bread place"]. Psalm cxviii. 5 . besides other passages, as in 
Isaiali v'iii. S , and in Habakkuk, i. 6. And so in all other cases 

198. From these things it may be seen, that in heaven, al- 
though there are spaces as in the world, still nothing there is 
estimated by spaces, but by states : consequently that spaces can- 
not be measured there as in the world, but only can be seen from 
the state and according to the state of the interiors of the angels.' 

199. The first and veriest cause of this is, that the Lord is 
present with every one according to his love and faith ,^ and that 
all things appear near and distant according to His presence ; 
for thence all things in the heavens are determined. By His 
presence also the angels have wisdom, for by it they have exten- 
sion of the thoughts, and by it there is communication of all 
things which are in the heavens ; in short, by His presence they 
have the ability to think spiritually, and not naturally like men. 



HIE FORM OF HEAVEN ACCORDING TO WHICH ARE CON- 
SOCIATIONS AND COMMUNICATIONS THERE. 

200. What the form of heaven is, may in some measin"e ap- 
pear from what has been shown in the preceding chapters ; 
as, that heaven is like itself in its greatest and in its least forms, 



' That, in the Word, length signifies good. n. 1613. 94S7 ; that breadtl> 
tignifies truth, n. 1613, 3433. 3434. 44S2. 94S7, 10179; and that higlit sig- 
cilies good and truth as to degrees, n. 94S9, 9773. loiSi. 

• That the conjunction and presence of the Lord with the angels is ac- 
cording to their reception of love and charity from Him, n. 290, 6S1, 19541 
26s8, 2886, 2888, 28S9, 3001, 3741. 3742, 3743, 431S, 4319,4524, 7211, 0128 



HE A VEN AND HELL. 1 33 

n. 72 ; hence, that every society is a heaven in a less form, and 
every angel in the least, n. 51 to 5S ; that, as the whole hea- 
ven resembles one man, so every society of heaven resembles a 
man in a less form, and every angel in the least, n. 59 to 77 ; 
that tlie wisest are in the midst, and that around them even 
to the borders are the less wise ; and that this is the case also in 
everv society, n. 43 ; that they who are in the good of love d\v(;ll 
from the east to the west in heaven, and from the south to tlie 
north, they who are in truths derived from good ; in like manrei 
in every society, n. 148, 149. All these things are according to 
the form of heaven ; and from them its form in general mav be 
inferred.' 

201. It is important to understand the form of heaven, since 
not only are all consociated according to that form, but all com- 
munication also is according to it, and therefore all extension of 
thoughts and aflections, hence all the intelligence and wisdom of 
the angels. Therefore as far as any one is in the form of hea- 
ven, or is a form of heaven, so far he is wise. Whether we 
speak of being in the form of heaven, or in the order of heaven, 
it amounts to the same ; since the form of eveiything is from order 
and according to it.^ 

202. First, something shall here be said in explanation of what 
is meant by being in the form of heaven. Man was created 
after the image of heaven and the world ; his internal after the 
image of heaven, and his external after that of the world, see 
above, n. 57 ; whether we say after the image, or according to 
the form, it is the same thing. But because man, by evils of 
the will, and falses of thought thence derived, has destroyed in 
himself the image, and thus the form, of heaven, and introduced 
in its place the image and form of hell, therefore his internal i'^ 
closed from his birth. This is the reason why man, differently 



' That the universal heaver., as to all the angelic societies, is arrariired 
by the Lord according to His divine order, because the Divine of the L ord 
with the angels makes heaven, n. 3038, 721 1, 912S, 933S, 10125, 10/51, 
10157 Concerning tlie heavenly form, n. 4040, 4041, 4042, 4043, 6607, 
9877- 

' That the forir of heaven is according t(i divine order, n. 4040 to 4043, 
6607, 9S77. 



124 



HEA VEN AND HELL. 



from every kind of animal, is born into mere ignorance. In order, 
therefore, that the image or form of lieaven may be restored lo 
him, he must be instructed in the things rehiting to order ; for, 
as remarked above, the form is according to order. Tlie Word 
contains all the laws of divine order, for the laws of divine order 
are the precepts of the Word. In proportion, therefore, as man 
becomes acquainted with these, and lives according to them, his 
internal is opened, and there the order or image of heaven is formed 
nnew. Hence it is evident what is meant by being in the form of 
heaven, namely, living according to the truths of the Word.* 

203. As far as any one is in the form of heaven, so far he is in 
heaven, yea, is a heaven in the least form, n. 57 ; consequently 
he is so far in intelligence and wisdom : for, as w'as said above, 
all the thoughts of his understanding, and all the afiections of his 
will extend themselves into heaven in every direction according 
to its form, and communicate in a wonderful manner with the 
societies there, and these in turn with him.'^ Some think that 
their thoughts and afiections do not actually extend themselves 
around them, but that they are within them, because they see 
the things which they t'link inwardly in themselves, and not 
as distant. But they are much mistaken ; for as the sight of the 

' That divine truths are tlie laws of order, n. 2447, 7995. That man, so 
far as he lives according to order, that is, so far as he is principled in good 
according to divine truths, becomes a man, n. 4S39, 6605, 6626. That man 
is the being into whom are collated all things of divine order, and that, 
from creation, he is divine order in form, n. 4219, 4220, 4223, 4523, 4524, 
5114, 536S, 6013, 6057, 6605. 6626; 9706, 10156, 10472. That man is not born 
into good and truth, but into evil and the false, thus into what is contrary to 
divine order; that hence he is born into mere ignorance; that, therofoie, 
it is necessary he should be born anew, that is, regenerated; and thai re^ 
generation is cftected by divine truths from the Lord, that man may be 
inaugurated into order, n. 1047, 2307, 230S, 3518, 3S12, 8480, 8550, 102S3, 
10284, 10286, 10731- That the Lord, when He forms man anew, that is, 
regenerates him, arranges all things in him according to order, that is into 
the form of heaven, n. 5700, 6690, 9931, 10303. 

" That every one in heaven has communication of life, which may be 
called an extension into the angelic societies around him, according to the 
quantity and quality of his good, n. S794. S797. That thoughts and affec- 
tions have such extension, n. 2475, (i.SqS to 6613. Tliat they are conjoined 
and disjoined according to the ruling affections, n. 41 11. 



HEA VEN AND HELL. 



"5 



eye has extension to remote objects, and is aflccted according to 
the order of the things which it sees in that extension, so likewise 
the interior sight, which is that of the understanding, has exten- 
sion into the spiritual world, although man is not sensible of it, 
for the reason above mentioned, n. 196. The only diflercnce is, 
tliat the sight of the eye is aflected naturally, because by things 
in the natural world, while the sight of the understanding is af- 
fected spiritually, because by those in the spiritual world, all of 
which have relation to good and truth, Man does not kno w that 
this is the case, because he is not aware that there is a light 
which enlightens the understanding, when yet, without that light, 
he would be unable to think at all. Concerning that light, see 
above, n. 126 to 133. There was a certain spirit who likewise 
imagined that he thought from himself, thus without any exten- 
sion out of himself, or any consequent communication with soci- 
eties existing without himself. To convince him of his error, all 
communication with the neighboring societies was taken away, 
in consequence of which he was not only deprived of thought, 
but fell down as if dead, — yet he threw his arms about like a 
new-born infant. After a while the communication was restored ; 
and according to the degree in which it was restored, he returned 
into the state of his own thought. Other spirits, who witnessed 
this, thereupon confessed that all thought and affection flows-in 
according to communication, and — since all thought and affection 
— therefore also the all of life ; since all of man's life consists in 
this, that he can think and be affected, or, what is the same, can 
understand and will.* 



' That there is only one single Life, from which all live both in heaven and 
in the world, n. 1954, 2021, 2536, 2658, 2S86 to 2889, 3001, 34S4, 3742, 5847, 
6467. That that life is from the Lord alone, n. 28S6 to 28S9, 3344, 3484, 
4319' 4320, 4524. 4S82, 5986, 6325, 6468, 6469, 6470, 9276, 10196. That it 
flows into angels, spirits, and men, in a wonderful manner, n. 28S6 to 28S9, 
3337, 3338, 34S4, 3742. That the Lord flows-in from His divine love, 
which is of such a nature, that what is His own He wills should be an- 
other's, 3742, 4320. That, for this reason, life appears as if it were in 
man, and not influent, n. 3742, 4320. Concerning the joy of the angels, 
perceived and confirmed by what they told me, that they do not live from 
Uiemselves, bu* from the Lord, n. 6469. That the wicked are not willing 



126 



HEAVEN AND H'BLL. 



204. It is, however, to be obsen'cd, that inteUigence and wis- 
dom vary with every one according to communication. They 
whose intelligence and wisdom are formed from genuine truths 
and goods, communicate with societies according to the form of 
hea\ on ; but they whose intelligence and wisdom are not formed 
from genuine truths and goods, but still from things which agree 
vvitl '.hem, have a broken and rather incoherent communication, 
because it does not take place with societies in a series agreeable 
to Ihe form of heaven ; but they who are not intelligent and wise, 
because they are in falses derived from evil, communicate with 
societies in hell. The extent of their communication is accord- 
ing to the degree of their confirmation. It is further to be noted, 
that this communication with societies is not a communication 
which comes to the manifest perception of those there, but it is a 
communication with the quality [as to good or evil] in which 
they are principled, and which flows from them.* 

205. All in heaven are consociated according to spiritual affini- 
ties, which are those of good and truth in their order. So is it 
in the whole heaven, so in every society, and so in every house. 
Hence it is that the angels who are in similar good and truth, 
know each other like those related by consanguinity and affinity 
on earth, just as if they had been acquainted from infancy. In 
like manner are consociated the goods and truths which consti- 
tute wisdom and intelligence with every angel ; they know each 
other in like manner, and as they know each other so likev\''ise 
they join themselves together.^ Wherefore they with whom 
truths and goods are conjoined according to the form of heaven, 

to be convinced that life flows-in, n. 3743. That life from the Lord flows 
also into the wicked, n. 2706, 3743, 4417, 10196; but that they turn good 
into evil and truth into falsity, for according to man's quality, such is his 
reception of life; illustrated, n. 4319, 4320, 4417. 

' That tliought diffuses itself into the societies of spirits and angels 
round about, n. 6600 to 6605; but that still it does not move and disturl 
the thoughts of those societies, n. 6601, 6603. 

"That good acknowledges its truth, and truth its good, n. 2429,3101, 
3102, 3161, 3179, 31S0, 435S, 5407, 5835, 9637. That hence is the conjunc- 
tion of good and of trutli, n. 3S34, 4096, 4097, 4301, 4345, 4353, 4364, 4368, 
5365, 7623 to 7627, 7752 to 7762, S530, 925S, 10555 ; and t'^at this is from 
the influx of heaven, n. 9079. 



HEA VEN AND HELL. 



127 



pef the things which follow in a series, and have an extended 
vi' ^ of the manner of their coherence in all directions. It is 
otl erwise with those with whom goods and truths are not con- 
jo ned according to the form of heaven. 

•*o6. Such is the form in each heaven, according to which the 
anjels have communication and extension of thoughts and aflec- 
ticns, thus according to which they have intelligence and wisdom. 
But the communication of one heaven with another, as of the 
third or inmost with the second or middle, and of both these with 
the first or ultimate, is of a different nature ; and, indeed, ought 
not to be called communication, but influx, — of which something 
shall now be said. That there are three heavens, and these dis- 
tinct from each other, may be seen above in its proper chapter, 
n. 29 to 40. 

207. That there is not communication of one heaven with 
another, but influx, may be manifest from their relative situation. 
The third or inmost heaven is above ; the second or middle 
heaven is beneath ; and the first or ultimate heaven is still lower. 
All the societies of each heaven are arranged in a similar man- 
ner. Some are in elevated places, which appear as mountains, 
(n. 188), upon whose summits dwell those of the inmost heaven ; 
beneath them are the societies of the second heaven ; beneath 
these, again, the societies of the ultimate heaven ; and so through- 
out, whether it be in elevated places or not. A society of a 
superior heaven has no communication with a society of an infe- 
rior heaven except by correspondences (see above, n. 100) ; and 
communication by correspondences is called influx. 

208. One heaven is conjoined with another, or a society of 
one heaven with a society of another, by the Lord alone, by in- 
flux both immediate and mediate, — immediate from Himself, and 
mediate through the superior heavens in order into the inferior.* 
Since the conjunclion of the heavens hy influx is from the Loid 
■^lone, therefore it is most carefully provided that no angel of a 

' That influx is immediate from the Lord, and mediate through heaven, 
n. 6063, 6307, 6472, 96S2, 9683. That the Lord's influx is immediate; into 
the m-.nutest parts of all things, n. 6058, 6474 to 6478, 8717, S728. Con- 
certiii.g the Lord's mediate influx through the heavens, n. 4067, 6982, 
69S5, 6996. 



128 



HEA VEN AND HELL. 



superior heaven look down into a society of an inferior, and con- 
verse witli any one there ; the moment this occurs, the angel is 
deprived of his intelligence and wisdom. The reason is this: 
Every angel has three degrees of life, corresponding with tiie 
tliree degrees of heaven. Those in the inmost heaven have the 
third or inmost degree open, and the second and first closed ; 
those in the middle heaven have the second degree open, and the 
first and third closed ; and those in the ultimate heaven have the 
first degree open, and the second and third closed. As soon, 
tlierefore, as an angel of the tliird heaven looks down into a 
society of the second, and converses with any one there, his third 
degree is closed, and he is deprived of his wisdom ; for his wis- 
dom resides in the third degree, and he has none in the second 
and first. This is meant by the Lord's words in ISIatthew : '•'•He 
that is on the housetop, let him not go down to take what is in 
his house ; and he that is in the Jield, let him not return back 
to take his garments xxiv. i8, 19. And in Luke : '•'•In that 
day, he that shall be upon the housetop, ajid his vessels in the 
house, let him not go down to take them away ; and he that is 
in the Jield, let him likewise not retur7i back. Remejnber 
Lot's wife." xvii. 31, 32. 

209. There is no influx from the inferior heavens into the supe- 
rior, because this is conti-ary to order, — but from the superior hea- 
vens into the inferior. The'wisdom, too, of the angels of a 
superior heaven exceeds that of the angels of an inferior heaven, 
as a myriad to one. This also is the reason that .the angels of an 
inferior heaven cannot converse with those of a superior one, — 
yea, when they look in that direction, they do not see them : their 
heaven appears as something cloudy above their heads. But the 
gngels of a superior heaven can see those in an inferior one ; yet 
tliey arc not allowed to converse with them, except with the loss 
of tlieir wisdom, as was said above. 

210. The thoughts and aflectlons, and also the discourse, of the 
angels of the inmost heaven, are never perceived in the middle 
heaven, because they transcend [the perceptions of the angels of 
111 at heaven] ; but when it pleases the Lord, there is an appear- 
ance thence in the inferior heavens as of something flamy ; and 
the thoughts, afl'ections, and discourse of those in the middle hea 



HEA VEN AND HELL. 



12^ 



ven appear as something lucid in the ultimate heaven, and some- 
times as a bright and variously colored cloud ; and from the 
ascent, descent, and form of that cloud, the subject of their con- 
versation is in some measure known. 

211. From these observations it may be evident what the form 
of heaven is, namely, that in the inmost heaven it is most per- 
fect ; in the middle heaven also perfect, but in an inferior degree ; 
and in the ultimate heaven in a degree still lower ; and that the 
form of one heaven subsists from another by influx from the 
Lord. But the nature of communication by influx cannot be 
compiehended without knowing what degrees of altitude are, 
and what is the difference between these degrees and degrees of 
longitude and latitude. TJie nature of both tliese kinds of degrees 
may be seen, n. 38. 

212. With respect to the form of heaven specifically, and the 
manner in which its motions and fluxions proceed {vadit et 
Jltiif)^ this is incomprehensible even to the angels. Some idea 
of it may be conceived from the form of all things in the human 
body, when examined and explored by a sagacious and wise ob- 
server ; for it was shown above in their proper chapters, that 
the whole heaven resembles one man, (see n. 59 to 72), and that 
all things in man correspond to the heavens, (n. 87 to 102). 
How incomprehensible and unsearchable that form is, may ap- 
pear in some general way from the ner\'ous fibres, whereby each 
and all of the parts are woven together. What is the nature of 
those fibres, and in what manner they perform their motions and 
fluxions {yadwtt et Jluunf) in the brain, cannot be discerned by 
the eye ; for innumerable fibres are there so folded together, that, 
taken in the gross, they appear as a soft, continuous mass ; and 
yet all and each of the things belonging to the will and under- 
standing flow most distinctly into acts, along those innumerable 
complicated fibres. How these fibres, again, wreathe themselves 
together in the body, appears from the various collections of 
tliem called plexuses, — such as the cardiac plexus, the mesentei ic 
plexus, and others ; and also fi'om the knots of them which are 
called ganglions, into which many fibres from every province enter» 
and therein mingle together, and again go forth in new combina- 
tions to the performance of their functions, — and this repeated 

IT F* 



130 



HE A VEN AND HELL 



again anJ again ; besides similar things in every viscus, member, 
organ, and muscle. Whoever examines these fibres with the eye 
of wisdom, and the many wonderful things pertaining to tliem, will 
be utterly astonished. And yet the things which the eye sees are 
few ; those which it does not see are yet more wondeiTul because 
tl' ey belong to an interior realm. That this form corresponds tc 
the form of heaven, is very plain from the operation of all things of 
tlie understanding and will in it and according to it ; for whatevei 
a man wills, descends spontaneously into act according to that 
form ; and whatever he thinks, pervades those fibres from theit 
beginnings even to their terminations, — whence comes sensation ; 
and because it is the form of thought and will, it is the form of 
intelligence and wisdom. It is this form which corresponds to 
the form of heaven. Hence it may be known, that every affec- 
tion and every thought of the angels extends itself according to 
that form, and that so far as they are in it they are intelligent 
and wise. That this form of heaven is from the Divine Human 
of the Lord, may be seen above, n. 7S to 86. These facts are ad- 
duced, that it may also be known that the heavenly form is of 
such a nature that it can never be exhausted, even as to its gene- 
ral principles, and thus that it is incomprehensible even to the 
angels, as was said above 



GOVERNMENTS IN HEAVEN. 

213. Since heaven is distinguished into societies, and the 
larger societies consist of some hundreds of thousands of angels, 
(n. 50), and since all the members of one societ)^ are indeed, in 
similar good, but not in similar wisdom, (n. 43), it necessarily 
follaws, that there are governments in heaven. For order m 1st 
be observed, and all things of order are to be kept inviolalie. 
But the governments in the heavens are various ; of one sort in 
the societies which constitute the Lord's celestial kingdom, and 
of another in the societies which constitute His spiritual king- 



HEAVEN AND HELL. 



dom. They difler also according to the ministries performed by 
each society. But the government of mutual love is the only 
government in the licavcns, and the government of mutual love 
is heavenly government. 

214. The government in tlie Lord's celestial kingdom is called 
JUSTICE, because all who belong to that kingdom are in the good 
of love to the Lord derived from the Lord ; and whatever is done 
from that good is called just. The government there is of the 
Lord alone: He leads them and teaches them in the aflairs of 
life. The truths, which are called truths of judgment, are in- 
scribed ot. their hearts. Every one knows, perceives, and sees 
them wherefore matters of judgment never come into dispute 
there, but matters of justice, which relate to life. The less wise 
interrogate the more wise on these points, and the latter the Lord, 
and receive answers. Their heaven or inmost' joy is to live 
justly from the Lord. 

215. The government in die Lord's spiritual kingdom is called 
JUDGMENT, because the inhabitants of that kingdom are in spiri- 
tual good, which is the good of charity toward the neighbor ; 
and this good, in its essence, is truth.^ Truth is of judgment, 
and good is of justice.' The spiritual angels also are led by the 
Lord, but mediately, (n. 20S) ; wherefore tliey have governors, 



' That the celestial angels do not think and speak from truths, like the 
spiritual angels, because they are in the perception of all things relating 
to truths from the Lord, n. 202, 597, 607, 784, 1121, 1387, 1398, 1442, 1919, 
76S0, 7877, 8780, 9277, 10336. That the celestial angels say of truths, 
"yea, yea; nay, nay," but that the spiritual angels reason about them, 
whether it be so, or not so, n. 2715, 3246, 4446, 9166, 10786; where the 
Lord's words are explained, '•'^ Let your discourse b" yea, yea ; nay, nay. 
What is beyond this is from evil." Matt. v. 37. 

" That they who are in the Lord's spiritual kingdom, are in truths, and 
they who are in the celestial kingdom, in good, n. 863, 875, 927, 1023, 
1043, 1044, 1555, 2256, 432S, 4493, 5113, 9596. That the good of the spiri- 
lual kingdom is the good of charity toward the neighbor, and that th'S 
goo-^ in ts essence is truth, n. 8042, 10296. 

* That justice, in the Word, is predicated of good, and judgment of 
daC',', and that hence to do justice and judgment denotes good and truth, 
n. 2235, 9S57. That great judgments denote laws of the divine order, 
thus divine truths, n. 7206. 



HEAVEN AND HELL. 



few or more, according to the need of the society in which they 
are. They also have laws, according to which thev live together. 
The governors administer all things according to the laws. They 
understand them because they are wise ; and in doubtful cases 
they are enlightened by the Lord. 

2; 6. Since government from good, like that whicli prevails in 
tlie Lord's celestial kingdom, is called justice, anc government 
fioin truth, like that which prevails in His spii ilual kingdon, is 
called judgment, therefore in the Word justice and judgment 
are mentioned, where heaven and the church are treated of ; and 
by justice is signified celestial good, and by judgment spiritual 
good, which, in its essence is truth, as was said above ; as in the 
following passages: '•'■To peace there shall be no end upon iJie 
throne of David., a7id upon his kingdom., to order it and to 
establish it., ivith judgment and with jusTiCE,J'rom henceforth 
even forever" Isaiah ix. 6. By David is here meant the Lord,' 
and by his kingdom heaven, as is evident from the following 
passage : "/xtvV/ raise unto David a righteo7is branch., a ki)ig 
shall reign and prosper., and shall cxec2itc judgment atid jus- 
tice in the earth " Jer. xxiii. 5 : '•'■Let Jehovah be exalted; 
for He dwclleth on high ; He hath filed Sion -vith judgment 
and JUSTICE. ' Isaiah xxxiii. 5. Bj' Sion also is meant heaven 
and the church.^ '•'• I am Jehovah., doing judgment and jus- 
tice in the earth., for in these things I delight." Jer. ix. 24. 
'■^1 will betroth thee unto j\fe forever, yea., I will betroth thee 
unto Me in justice and judgment." Hosea ii. 19: "O Jeho- 
vah — in the heavens Thy justice is as the mountains of God, 
and Thy judgments as a great deep." Psalm xxxvi. 5, 6. 
" They ask of me the judgments of justice, they desire the 
approach of God." Isaiah Iviii. 2 : and in other passages. 

217. In the spiritual kingdom of the Lord there are various 
forms of government, difl'oring in difTerent societies. Tlieir 
vuriet}' is according to the ministries vvhich the societies perform r 



' That by David, in tlie prophetical parts of the Word, is inean^ Ihe 
Lord, n. iSSS, 9954. 

• That by Zion, in the Word, is meant the churcli, and, specificall_y, the 
celestial church, n. 2362, 90.155. 



HEA VEN AND HELL. 



and these are similar to the functions of all the parts in man ro 
which they correspoml. That these are various is well known , 
for the heart has one function, the lun<^s another, the liver an- 
other, the pancreas and spleen another, and every organ of sense 
also another. As the functions of these members are various in 
the body, so likewise are those of the societies in the Grand 
Man, which is heaven ; for there are societies which correspond 
t>'- those organs. That there is a correspondence of all things cf 
heaven with all things of man, has been shown in its propei 
chapter above, n. Sy to loi. But all the forms of government 
agree in this, that they regard the general good as their end, and 
in that, the good of every individual.' And this results from the 
fact, that all in the universal heaven are under the auspices of the 
Lord, who loves all, and from divine love ordains that the com- 
mon good shall be the source of good to every individual, and 
that every individual shall receive good in proportion as he 
loves the common good. For so far as any one loves the com- 
mimity, he loves all the individuals who compose it ; and since 
that love is the love of the Lord, therefore he is so far loved by 
the Lord, and good results to him. 

218. From these obsen-ations it may appear what is the char- 
acter of the governors, namely, that they are in love and wisdom 
more than others, and that they will well to all from love, and 
from wisdom know how to provide that the good they desire 
may be realized. They who are of this character, do not domi- 
neer and command imperiously, but minister and sen^e ; for to do 
good to others from the love of good, is to serve ; and to provide 



' That every man and societ\', also a man's country and the church, 
;.nd in a universal sense, the kingdom of the Lord, is the neighbor; and 
that to do good to them from the love of- good, according to the quality of 
their state, is to love the neighbor; thus that their good, which also ia 
the general good, and ought to be consulted, is the neighbor, n. 6Si8 to 
?S24, 8123. That civil good also, consisting in what is just, is the neigh- 
oor, n. 2915, 4730, 8120, 8123. Hence, that charity toward the neighboi 
extends itself to all and everything of the life of man, and that to love 
good and to do good from the love of what is good and true, and also to 
do wh.1t is just from the love of what is just, in every office and in evejy 
act, is to love tlie neighbor, n. 2417, 8121, 8124. 



134 



HEA VEN AND HELL. 



tliat the intended good be realized, is to minister. Nor do tht^ 
account themselves greater than others, but less ; for they esteem 
the good of societv and of their neighbor in the first place, 
but their own in the last ; and what is in the first place is the 
greater, and what is in the last, the less. Nevertheless they enjoy 
honor and glory. They dwell in the midst of the society, in a 
more elevated situation than others, and inhabit magnificent 
pai;ices. They also accept glory and honor, not for the sake of 
tlieinselves, but for the sake of obedience ; for all in heaven 
know that honor and glory are from the Lord, and that for this 
reason they ought to be obeyed. These are the things which are 
meant by the Lord's words to his disciples : " WJiosoever would 
be g'reat amojzg' you^i let him be your minister ; and whosoever 
would be chief amo7tg you, let hi?n be your servant ; even as 
the Son of j\Ian came ?tot to be ministered tmto, but to mitiis 
icr — " Matt. xx. 27, 28 : " He that is the greatest among you^ 
let him be as the least, and he that is chief as he that doth 
service." Luke xxii. 36. 

219. A similar government in its least form prevails also in 
every house ; for in every house there is a master, and there are 
sei-vants ; the master loves the sen-ants, and the sen ants love 
the master, so tliat they serve each other from love. T >e master 
teaches how they should live, and directs what they si ould do ; 
and the servants obey and perform their duties. To perform use 

« is the delight of the life of all. Hence it is evident that the 
kingdom of the Lord is a kingdom of uses. 

220. There are also governments in the hells, for unless there 
wei'e goverments, the infernals could not be kept und^r an}' re- 
straint. But the governments there are the opposite of those in 
heaven. They are all founded in self-love ; for every '>ne there 
desires to rule over others and to be the greatest. They hate 
tliose who do not favor them, and pursue them with vindic- 
tiveness and cruelty, — for such is the very nature of self-love. 
Wherefore the most malignant are set over them as governors, 
whom the}- obey from fear.' But more will be said on this sub- 
ject, when treating of the hells. 



That tl ;re are two kinds of rule, one from love to the neighbor, and 



HEA VBN AND HELL. 



DIVINE WORSHIP IN HEAVEN. 

221. Divine worship in the heavens is not unlike that on earth 
as to externals, but it diflers as to internals. In the heavens, as 
on earth, there are doctrines, preachings, and temples. The 
doctrines agree as to essentials, but are of more interior wisdom 
in the superior than in the inferior heavens. The preaching is 
according to the doctrines ; and as they have houses and j^alaces 
(n. 183 to 190), so also they have temples^ in which preaching 
is performed. Such things exist in heaven, because the angels 
are continually being perfected in wisdom and love ; for they 
have understanding and will like men, and are capable of advan- 
cing for ever toward perfection. The understanding is perfected 
by the truths which are of intelligence, and the will by the goods 
which are of love.' 

222. But real divine worship in the heavens does not consist 
in frequenting temples and listening to sermons, but in a life of 
love, charity, and faith, according to doctrine. Sermons in the 
temples serve only as means of instruction in the conduct of 
life. I have conversed with angels on this subject, and have told 
them that it is believed in the world that divine worship consists 
merely in going to church, hearing sermons, attending the sacra- 
ment of the holy supper three or four times a year, and in other 
forms of worship prescribed by the church ; to which may be 

the other from the love of self, n. 10814. That all things good and happy 
result from the rule which springs from neighborly love, n. 10160, 10614. 
That .n heaven no one can rule from the love of self, but all are willing to 
minister; that to minister is to rule from neighborly love, and that hence 
they possess such great power, n. 5732. That all evils result from rule 
pounded in the love of self, n. 10038. That when the loves of self and 
of the world began to prevail, men were compelled for security to subject 
themselves tc governments, n. 7364, 10160, 10814. 

• That the understanding is recipient of truth, and the will of good, n 
3623,6125, 7503, 9300,9930. That as all things have relation to truth 
and good, so the all of man's life has relation to understanding and will, 
n. 803, IOI22. That the angels advance in perfection to el^ernity, n. 4S03, 
6648. 



136 



HEAVEN AND HELL. 



added, the setting apart of particular times for prayer, and a 
devout manner while engaged in it. The angels replied, that 
these are externals which ought to be observed, but that they are 
of no avail unless there be an internal from which they proceed ; 
and that this internal is a life according to the precepts which 
doctrine teaches. 

323. In order that I might become acquainted with their Tieet- 
ings in the temples, I have several times been permitted to gc in 
and listen to the discourses. The preacher stands in a pulpit on 
the east. Before his face sit those who are in the light of wis- 
dom more than others, and on their right and left those who aie 
in less light. The seats are arranged in a semi-circular manner, 
so that all are in view of the preacher. No one sits on either 
side of him, so as to be out of his sight. The novitiates stand at 
the door, on the east of the temple, and on the left of the pulpit. 
No one is allowed to stand behind the jDulpit, because the 
preacher is thereby confused. The same thing occurs if any one 
in the congregation dissents from what is said ; wherefore the 
dissentient must turn away his face. The sermons are fraught 
with such wisdom, that none in the world can be compared with 
them ; for the preachers in the heavens are in interior light. The 
temples in the spiritual kingdom appear as of stone, and in the 
celestial kingdom as of wood ; because stone corresponds to truth, 
in which they are principled who are in the spiritual kingdom, 
and wood corresponds to good, in which they are principled who 
are in the celestial kingdom.' The sacred edifices in the latter 
kingdom are not called temples, but houses of God, and are not 
magnificent ; but in the spiritual kingdom they are more or less 
magnificent. 

224. I have also conversed with one of the preachers concern- 
ing the holy state in which they are who hear the sermons in the 
temples ; and he said that every one is in a pious, devout, and 
holy state according to his interiors which are of love and faitli, 
because in these is holiness itself from the Divine of the Lord ; 

' That stone signifies truth, n. 114, 643, 129S, 3720, 6426, 8609, 10376. 
That wood signifies good, n. 643, 3720, S354. That on this account the 
most ancient people, who were in celestial good, had sacred tenipl/s of 
wood, n. 3720. 



HEA VBN AND HELL 



'37 



and that he had no conception of external holhiess separate from 
love and faith. When he thought of external holiness separate 
from these, he said that possibly it might be something artificial O! 
hypocritical, which simulates the outward appearance of holiness ; 
and that some spurious fire, kindled by the love of self and the 
world, might awaken such holiness and give it form. 

225. All the preachers belong to the Lord's spiritual kingdom, 
and none to the celestial kingdom, because the inhabitants of the 
ipiiitual kingdom are in truths derived from good, and all 
preaching is from truths. None of the preachers belong to the 
celestial kingdom, because the inhabitants of that kingdom are 
in the good of love, and from that good they see and perceive 
truths, but they do not speak of them. Although the angels in 
the celestial kingdom perceive and see truths, still they have 
preaching there, because by means of it they are enlightened in 
regard to truths which they already know, and are perfected by 
many which they did not know before. As soon as they hear 
them, they also acknowledge them, and thus perceive. The 
trutlis which they perceive, they also love ; and by living accord- 
ing to them, they incorporate them into their life. To live ac- 
cording to truths, they say, is to love the Lord.^ 

226. All the preachers are appointed by the Lord, and thence 
derive the gift of preaching ; nor are any others allowed to teach 
in the temples of heaven. They are called preachers but not 
priests, because the celestial kingdom is the priesthood of heaven ; 
for the priesthood signifies tlie good of love to the Lord, in which 
all in that kingdom are principled. But the I'oyalty of heaven 
is the spiritual kingdom ; for royalty signifies truth derived from 
good, in which all in tliat kingdom are principled ; see above, 11. 



' That to love the Lord and the neighbor is to live according to the 
T,ord"s precepts, n. 10143, 10153, 10310, 10578, 10645, 10648. 

' That priests represent the Lord as to divine good, and kings as to a!- 
«ine truth, n. 2015, 614S. That hence a priest, in the Word, signifies those 
who are in the good of love to the Lord, thus the priesthood signifies that 
good, n. 9S06, 9809. That a king, in the "Word, signifies those who are in 
divine truth, and royalty truth derived from good, n. 1672, 201 5, 2069, 4575, 
4581, 4966, 5044. 
18 



HEAVEN AND HELL. 



227. The doctrines preached in the temples of heaven all re- 
gard life as their end, and none of them faith without life. The 
doctrine of the inmost heaven is fuller of wisdom than that of 
the middle heaven ; and the doctrine of the middle heaven is 
fuller of intelligence than that of the ultimate heaven ; for the 
doctrines are adapted to the perception of the angels in each hea- 
ven. The essential of all the doctrines is, to acknowledge tl r 
Divine Human of the Lord. 



THE POWER OF THE ANGELS OF HEAVEN. 

228. That angels possess power, cannot be conceived by those 
who know nothing of the spiritual world, and its influx into the 
natural world. They suppose that the angels cannot have any 
power because they are spiritual beings, and of so pure and un- 
substantial a nature that they cannot even be seen by the eyes. 
But tliey who look more interiorly into the causes of things, 
think differently : for they know that all the power of man is de- 
rived from his understanding and will, since he cannot move a 
particle of his body without them. The understanding and will 
are his spiritual man. This sets in motion the body and its mem- 
bers at pleasure ; for what this thinks, the mouth and tongue 
speak ; and what this wills, the body executes, — to which also it 
gives strength at pleasure. The will and understanding of man 
are ruled by the Lord through the instrumentality of angels and 
spirits ; and therefore all things of the body are ruled in like 
manner, since these are from the will and understanding ; and, 
incredible though it may seem, man cannot stir a single step 
without the influx of heaven. That this is the case, has been 
proved to me by much experience ; for angels have been permit- 
ted to move my steps, actions, tongue, and speech, at their plea- 
sure, by influx into my will and thought ; and so I have le.irned 
by experience that of myself I could do nothing. They after- 



HEA VEN AND HELL. 



»39 



wards said that every man is ruled in the same way, and that he 
might know it from the doctrine of the church and from the 
Word ; for he prays that God will send His angels to lead him, 
to direct his steps, to teach him, and to inspire what he should 
think, and what he should speak, — and many things of the same 
kind ; although when he thinks within himself without regard to 
doctrine, he says and believes otherwise. These observations 
are made tliat it may be known what power the angels exeicise 
over man. 

229. But the power of the angels in the spiritual world is so 
great, diat were I to adduce all the examples of it which I have 
witnessed, they would exceed belief. If an3-thing there offers re- 
sistance, and ought to be removed because it is contrary to di- 
vine order, they cast it down and overturn it by a mere effort of 
the will and by a look. Thus have I seen mountains, which 
were occupied by the wicked, cast down and overthrown, and 
sometimes shaken from one end to the other, as occurs in earth- 
quakes ; rocks also cleft in sunder down to the deep, and the 
wicked who were upon them swallowed up. I have likewise 
seen some hundreds of thousands of evil spirits dispersed by them 
and cast into hell. Numbers are of no avail against them, nor 
arts, nor cunning, nor confederacies ; for they see through all 
subtle contrivances, and in a moment bring them to naught. 
But more may be seen on this subject in the relation concerning 
the destruction of Babylon. Such power have the angels in tlie 
spiritual world. That they have a like power in the natural 
world, when it is granted them to exercise it, is manifest from the 
Word, wherein we read that they destro3 ed whole armies, and 
caused a pestilence of which seventy thousand men died. Of 
the angel that caused the pestilence it is written: '•'■The angel 
stretched out his hand against yernsalem to destroy it, but 
Jehovah repe?ited of the evil, a?id said to the ajtgel that de- 
stroyed the people, It is enough : stay 7iow thy hand. — Atid 
David — saxv the angel that smote the peopled 2 Samuel xxiv 
15, 16, 17; besides other passages. Because the angels possess 
such power, they are therefore called powers ; and in David it 
is said : '•'•Bless Jehovah, ye His angels most powerful in 
strength." Psalm ciii. 20. 



140 



HEAVEN AND HELL. 



230. It ought, however, to be known that the angels have n»<. 
power at all of themselves, but that all their power is from the 
Lord ; and that they ai^e only so for powers as they acknowledge 
this. If any angel believes that he has power of himself, he in- 
stantly becomes so weak that he cannot even resist one evil spiiit ; 
therefore the angels attribute no merit to themselves, and are 
averse to all praise and glory on account of an3-thing they do, 
ascribing it all to the Lord. 

231. It is the divine truth proceeding from the Lord to whicli 
all power in the heavens belongs ; for the Lord in heaven is di- 
vine truth united to divine good (see n. 126 to 140), and the an- 
gels are powers so far as they receive it.' Every one also is his 
own truth and his own good, because he is such as his understand- 
ing and will are ; and the understanding is of truth, because all tliat 
belongs to it consists of truths ; and the will is of good, because 
all that belongs to it consists of goods ; for whatever a man un- 
derstands he calls truth, and whatever he wills he calls good. 
Hence it is that every one is his own truth and his own good.^ 
As far, therefore, as an angel is truth from the Divine and good 
from the Divine, so far he is a power, because so far the Lord is 
with him. And since no one is in similar or precisely the same 
good and truth as another, — for in heaven as in the world there 
is endless variety, see n. 20, — therefore one angel has not the 
same power as another. Those possess the greatest power, who 
constitute the arms in the« Grand Man or heaven, because 
those belonging to that province ai'e in truths more than others, 
and there is an influx oi good into their truths from the universal 
heaven. Moreover, the power of the whole man transfers itselt 
into the arms, and by them the whole body exercises its force. 



That ar.jjels are called powers, and that they are powers, by virtue ol 
the reception of divine truth from the Lord, n. 9369. That angels are 
recipients of divine truth from the Lord, and that on this account they 
are called "gods " in the Word throughout, n. 4295, 4402, S301, 9160. 

' That a man and an angel is his own good and his own truth, thus his 
own love and his own faith, n. 1029S, 10367. That he is his own under- 
standing and his own will, since the all of life is thence derived, the life of 
good being of the will, and the life of truth being of the understanding, 
n. 10076, 10177, 10264, 10284. 



HEA VEN AND HELL. 



141 



Hence it is th..c the arms and hands in the Word denote j^ower.' 
In heaven there sometimes appears stretched forth a naked arm 
of such stupendous power, as to be able to break in pieces what 
ever comes in its way, even if it were a great rock on earth 
Once also it was brought near to me, and I perceived that it was 
able to crush my bones to atoms. 

232. That the divine truth which proceeds from the Lord has 
nil power, and that the angels have power in proportion as they 
receive divine truth from the Lord, may be seen above, n. 137. 
But the angels receive divine truth only so far as they receive 
divine good, for truths have all their power from good, and none 
without good ; and on the other hand, good has all its power by 
truths, and none without truths. Power results from the con- 
junction of both. It is similar with faith and love ; for whetlier 
we speak of truth or faith it is the same, since the all of faith is 
truth ; and whether we speak of good or love it is the same, 
since the all of love is good.^ How great power the angels have 
by means of truths derived from good, was also made manifest 
by this circumstance, that an evil spirit, when only looked at by 
the angels, would fall into a swoon, and lose the appearance of a 
man, — and this until the angel turned away his eyes. Such an 
effect is produced by a look of the angels, because their sight 
is from the light of heaven, and the light of heaven is divine 
truth: see above, n. 126 to 132. The eyes also correspond to 
truths derived from good.' 

' Concerning the correspondence of the hands, the arms, and shoul- 
ders, with the Grand Max, or heaven, n. 4931 to 4937. That by arms 
ind hands, in the Word, is signified power, n. 87S, 3091, 4931, 4932, 6947, 
10019. 

'That all power in the heavens is from truth derived from good, thus 
from faith grounded in love, n. 3091, 3563, 6423, 8304, 9643. 10019, 10182. 
That all power is from the Lord, because from Him is all the truth which 
is of faith, and all the good which is of love, n. 9327, 9410. That this 
power is meant by the keys given to Peter, n. 6344. That the divine truth 
proceeding from the Lord has all power, n. 6948, 8200. That this power 
of the Lord is what is understood by sitting at the right hand of Jehovah, 
n. 3387, 4592. 4933, 7SiS, 7673, S2S1, 9133- That the right hand denoteo 
power, n. 10019. 

* That the eyes correspond to truths derived from good, n. 4403 to 4 1 21 
4523 4534. 6923. 



1^2 



HEA VEN AND HELL. 



233. Since truths derived from good have all power, therefore 
no pov^'er at all belongs to falses derived from evil.^ All in hell 
are in falses from evil, and therefore they have no j^ower against 
truth and good. But what their power is among themselves, and 
what the power of evil spirits before they are cast into hell, wilJ 
be sliown hereafter. 



THE SPEECH OF ANGELS. 

234. The angels converse together just as men do in the 
world, and talk, like them, on various subjects, such as domestic 
aflairs, social afiairs, and matters pertaining to moral and spirit- 
ual life. Nor is there any difference, except that they converse 
more intelligently than men, because from more interior thought. 
I have often been permitted to associate with them, and to con- 
verse with them as friend with friend, and sometimes as stranger 
with stranger ; and because I was then in a state similar to theirs, 
I knew not but that I was conversing with men on earth. 

235. Angelic speech consists of distinct words like hur. an 
speech, and is equally sonorous ; for angels have a moutV , a 
tongue, and ears ; also an atmosjihere in which the sound of tl cir 
speech is articulated ; but it is a spiritual atmosphere accommo- 
dated to the angels, who are spiritual beings. The angels a/so 
breathe in their atmosphere, and pronounce their words by meanfi 
of their breath, as men do in theirs.' 

236. All in the whole heaven have one language, and all un- 
derstand each other, whatever society they belong to, whcthei 



' That falses derived from evil have no power, because truth derived fron 
gi)od has all power, n. 67S4. 104S1. 

° 'lhat there is respiration in the heavens, but of an interior kind, n. 
38S4. 3SS5 : from experience, n. 3SS4, 3SS5. 3S91, 3S93. That respirations 
are dissimilar there, and various, according to their states, n. 1 119, 388(1, 
3SS7, 3SS9, 3S92. 3S93. That the wicked carmot breathe in heaven, and 
that if they enter heaven they are suflbcated, n. 3894. 



HEA VEN AND HELL. 



.leighboi injj or remote. The language is not learned there, but 
is implanted in every one ; for it flows from his very aflection 
and thought. The sound of their sj^eech corresponds to their 
aflection, and the articulations of sound, which are words, cor 
respond to the ideas of thouglit derived from aflection ; and be- 
cause their language corresponds to these, that also is spiritual, 
for it is affection sounding and thought speaking. Every attentive 
observer may know, that all thouglit is from affection which is of 
love, and that the ideas of thought are various forms into which 
the common aflection is distributed ; for no thought or idea can 
possibly exist without affection, — its soul and life being thence. 
Hence the angels know the quality of any one merely from his 
speech, — from its sound the quality of his aflection, and from the 
articulations of the sound, or from the words, the quality of his 
mind. The wiser angels, from a single series of words, know 
what the ruling aflection is, for they attend chiefly to that. That 
every one has various affections, is well known ; one kind in a state 
of gladness, another in a state of grief, another in a state of mild- 
ness and mercy, another in a state of sincerity and truth, another 
in a state of love and charity, another in a state of zeal or anger, 
another in a state of simulation and deceit, another in the pursuit 
of honor and glorv, and so on ; but the ruling aflection or love is 
in them all. Wherefore the wiser angels, who attend chiefly to 
this, disco\ er from the speccli the whole character of the speaker. 
This has been proved to me by much experience. I have heard 
angels revealing the life of another merely frotn hearing him 
sjjeak. They have also told me tliat they know the whole of 
another's life from a few ideas of iiis thought, because they learn 
from them his ruling love, wherein are inscribed all the partic- 
ulars of his life in their order ; and tliat man's book of life is no- 
thing else. 

237. Angelic language lias notliing in common with human 
languages, except with certain words which derive their sound 
from a peculiar aflection ; yet not with the words themselves, but 
wilh their sound, — concerning which something will be said 
hereafter. That angelic language has nothing in common with 
human languages, is evident from this, that it is impossible for 
angels to utter a single word of human language. They have 



144 



HBA VEN AND HELL. 



tried, but were unable ; for they cannot utter anything but what 
is in perfect agreement with their affection. Whatever is not in 
agreement with their affection, is repugnant to their very life ; 
for their life is that of affection, and from this comes their speech. 
I have been told that the first language of men on our earth 
was in agreement with that of the angels, because they derived 
it from heaven ; and that the Hebrew tongue agrees with it in 
some particulars. 

23S. Because the speech of angels corresponds to their affec- 
tion which is of love, and the love of heaven is love to the Lord 
and love toward the neighbor, (see above, n. 13 to 19), it is ob- 
vious how elegant and delightful must be their discourse. It 
affects not only the ears of the listeners, but even the interiors 
of their minds. An angel once conversed with a certain hard- 
hearted spirit, who was at length so affected by his discourse that 
he burst into tears, saying that he could not help it, for it was 
love sjjeaking ; and that he had never wept before. 

239. The speech of angels is also full of wisdom, because it 
proceeds from their interior thought, and their interior thought is 
wisdom, as their interior affection is love. Love and wisdom 
are united in their discourse ; hence it is so full of wisdom, that 
they can express by one word what man cannot express by a 
thousand. The ideas of their thought also comprehend things 
which man cannot conceive, much less utter. Hence it is that 
tht tilings which have been heard and seen in heaven are said to 
be mefiable, and such as ear hath not heard nor eye seen. It has 
also been my jirivilege to know by experience that this is so. I 
have sometimes been let into the state in which the angels are, 
and have •conversed witli them ; and in that state I understood 
ever^'thing they said ; but when I was brought back into my 
former state, and thus into tlie natural thought proper to man, 
and wislied to recall what I had heard, 1 was unable ; for there 
were a thousand tilings which could not be brought down to the 
Ideas of natural thought, and therefore could not be at all ex- 
pressed in human language, but only by variegations of heavenly 
light. TliC angels' ideas of the thought from which theli 
words proceed, are likewise variegations of the light of heaven ; 
and their affections, from which proceeds the sound of the words. 



HEA VEN AND HELL. 



are variations of the heat of heaven ; because the h'ght of heaveti 
is divine truth or wisdom, and the heat of heaven is divine good 
or love, (see above, n. 126 to 140) ; and the angels derive their 
affection from the divine love, and their thoughts from the divine 
wisdom.' 

240. The ideas of thought are various forms into vv^hich the 
general aflection is distributed, as was said above, n. 236 ; and 
since the speech of angels proceeds immediately from their aflec- 
tion, they are therefore able to express in a minute what man 
cannot express in half an hour ; they can also convey in a few 
words what, if written, would fill several pages. This, too, has 
been proved to me by much experience.^ Thus the angels' ideas 
of thought and the words of their speech form a one, like the 
eflicient cause and its eflect ; for their words present in efiect 
what exists in their ideas of thought as a cause ; hence it is that 
every word comprehends in itself so many things. All the par- 
ticulars of the thought and thence of the speech of angels, when 
visibly presented, appear like a thin wave, or circumfluent at 
mosphere, wherein are things innumerable derived from angelic 
wisdom and arranged in their order, and which enter the thoughts 
of another and affect him. The ideas of the thought of every 
one, whether angel or man, are presented visibly in the light ol 
heaven, whenever it pleases the Lord.' 



' That the ideas from which angels speak, are formed by wonderful va- 
riegations of the light of heaven, n. 1646, 3343, 3963. 

' That angels can express by their speech, in a moment, more than man 
can express bj his in half an hour, and that they can also express such 
things as do not fall into the words of human speech, n. 1641, 1642, 1643, 
1645, 4609, 70S9. 

' That there are innumerable things contained in one idea of thought, 
n. 1008, 1869, 4946, 6613, 6614, 6615, 6617, 6618. That the ideas of the 
thought of man are opened in the other life, and their quality openly re- 
realed by a visible living image, n. 1869, 3310, 5510. What is the quality 
of their appearance, n. 6201, 8885. That the ideas of the angels of the 
inmost heaven appear like flaming .ight, n. 6615. That the ideas of the 
angels of the ultimate heaven appear like thin bright clouds, n. 6614. The 
idea of an angel seen, from which issued radiation to the Lord, n. 6620. 
That the ideas of thought extend themselves at large into angelic societies 
round about, n. 659S to 6613. 

19 G 



146 



HEAVEN AND HELL. 



241. The angels who belong to the Lord's celestial kingdom, 
converse in like manner as those of His spiritual kingdom, but 
from more interior thought than the spiritual angels. The celes- 
tial angels, being in the good of love to the Lord, speak from 
wisdom ; and the spiritual angels, being in the good of charity 
toward the neighbor, which in its essence is truth (n. 215), sjDeak 
from intelligence ; for wisdom is from good, and intelligence from 
autli. Hence the speech of the celestial angels is like a gentle 
btream, soft, and, as it were, continuous; but the speech of tho 
spiritual angels is somewhat vibratory and discrete. The speech 
of the celestial angels partakes gi-eatly of the sound of the vow- 
els u and 0; but the speech of the spiritual angels of the vowels 
e and i; for vowels are signs of sounds, and affection dwells in 
sound. It was shown above, n. 236, that the sound of angelic 
speech corresponds to affe>.tion, and the articulations of sound, 
vvhich are words, to the ideas of thought derived from afl'ection. 
Since the vowels do not belong to a language, but to the eleva- 
tions of its words by soimd to express various affections accord- 
ing to each one's state, therefore they are not written in the He- 
brew language, and are also variously pronounced. Thence the 
.11. gels know the quality of a man as to his atVection and love. The 
speech of the celestial angels is also without hard consonants, 
and seldom glides from one consonant to another without the in- 
terposition of a word beginning with a vowel. Hence it is that, 
in the Word, the particle and so often occurs, as may be evident 
to tliosc who read the Word in the Hebrew language, in which 
that particle has a soft expression, and always takes a vowel sound 
before and after it. In the Word in that language, it may also be 
known in some measure from the words themselves whether they 
belong to the celestial or to the spiritual class ; that is, whether 
they involve good or truth. Those which involve good partake 
largely of the sounds of u and o, and somewhat also of the 
somid of a; while those which involve truth partake of the 
smuuls of e and /. Since atVections are expressed for the most 
j;art by sounds, therefore, when great subjects are treated of in 
human language, such as heaven and God, those words are pre- 
ferred wherein the sounds of 71 and o predominate. Musical 
sounds, also, swell to the fullness of the u and o when employed 



HEA VEN AND HELL. 



on such tlicmcs ; but when the subject is less imposing, othei 
sounds are preferred. Hence the ability of music to express va 
rious kinds of afVcction. 

242. There is a kind of musical concord in the speech of angels 
wliich cannot be described.' This concord arises from the cir- 
cumstance, that the thoughts and aflbctions, which give birth to 
speech, pour themselves forth and diffuse themselves according 
io the form of heaven ; and all consociation and commur?cati( n 
there, are according to that form. That the angels are con' oeiatcd 
according to the form of heaven, and that their thoughts and af- 
fections flow according to tliat form, may be seen above, n. 200 

to 213. 

243. Sjicech similar to that in the spiritual worVl is inherent 
in every man, but in his interior intellectual part. But man does 
not know this, because it does not fall into words analogous to 
hio afiection, as it does with the angels. Yet it is from this 
cause that man, when he comes into the other life, speaks the lan- 
guage of spirits and angels without eflbrt or instruction. But on 
this subject more will be said below. 

244. All in heaven speak the same language, as was said 
above ; but it varies in this respect, that the speech of the wise is 
more interior, and fuller of the variations of affection and of the 
ideas of thoughts the speech of the less wise is more exterior, 
and less full ; and the speech of the simple is still more exterior, 
and tlience consisting of words, the sense of which is to be gath- 
ered in the same way as in the conversation of men. There is 
also a kind of speech by the face, terminating in somewhat so- 
norous modified by ideas ; another kind in which representatives 
of heaven are mixed with the ideas, and consisting also of ideas 
made visible ; another by gestures corresponding to the affections, 



' That in angelic speech there is concord with harmonious cadence, n. 
Ui^S, 1649, 719'- 

" Tliat spiritual or angelic speech is latent in man, although he is igno- 
rrint of it, n. 4104. That the ideas of the internal man are spiritual, but that 
man, during his life in the world, perceives them naturally, because he 
thi:n th.nks in the natural principle, n. 10236, 10237, I05S0. That man 
after death comes into his interior ideas, n. 3226, 3342, 3343, 1056S, 10604 
That those ideas then form his speech, n. 2470, 247S, 2479. 



148 



HEAVEN AND HELL. 



and representing things similar to those represented by their 
words ; another by the generals of afiections and thoughts ; au 
other that resembles thunder ; and others besides. 

245. The speech of wicked and infernal spirits is in like man- 
ner natural, because derived from their afiections, but from evil 
afieclions, and the filthy ideas thence resulting, which the angels 
hold in the utmost aversion. The langfuage of hell is therefore 
the opposite to tliat of heaven ; wherefore the wicked cannot 
endure angelic speech, nor can the angels endure infernal speech. 
Infernal speech afiects them as a bad odor does the nostrils. 
The speech of hyjjocrites, who are able to assume the appear- 
ance of angels of light, is like that of angels as to words, but as 
to affections and consequent ideas of thought, it is diametrically 
opposite ; wherefore their speech, when its interior quality is 
perceived by the wise angels, is heard as the gnashing of teeth, 
and strikes tiie listener with horror. 



THE SPEECH OF ANGELS WITH MAN. 

246. When angels converse with man, they do not speak in 
their own, but in the man's language, and also in others with 
which he is acquainted, but not in a language unknown to him. 
The reason is, because when angels speak with man, they turn 
themselves to him and conjoin themselves with him, and tliis 
conjunction causes them to be in similar thought ; and because 
man's thought coheres with his memory, and from it flows liis 
speech, therefore each is in the same language. Besides, when 
an angel or spirit comes to a man, and by turning to him is con- 
joined with him, he comes into all the man's memory so per- 
fectly, that he is almost led to believe that lie knows of himself 
what the man knows, even the languages wliich he has learned. 
I have conversed with the angels on this subject, and said to them, 
that possibly they supposed tiiey were speaking with me iu my 



HEA VEN AND HELL. 



'49 



mother tongue, because it so appeared to them ; when )'ct it was 
not they who spoke, but I ; and that tliis was plain from the fact 
that angels arc unable to utter a single word of human language, 
(n. 237) ; and besides, human language is natural, and they are 
sj)iritual, and spiritual beings cannot utter anytiiing in a natural 
way. The angels rejDlied, that they were aware that their con- 
junction with man, when conversing with him, is with his spirit- 
ual thought ; but because that flows into his natural thought, and 
his natural thought coheres with his memory, therefore the 
language of the man appears to them as their own, — in like 
manner all his knowledge ; and that this results from the Lord's 
good pleasure that such a conjunction, and as it were insertion 
of heaven into man, should take jjlace ; but that the state of man 
at this day is so altered, that he no longer has such conjunction 
with angels, but with s^Dirits who are not in heaven. I have also 
conversed with spirits on this same subject ; but they were un- 
willing to believe that it is the man who speaks, but insisted that 
they speak in the man ; also that the man does not know what he 
knows, but they themselves ; and thus that all things which the 
man knows are derived from them. I endeavored by many ar- 
guments to convince them that they were mistaken ; but in vain. 
Who are meant by spirits, and who by angels, will be explained 
hereafter when the world of spirits is treated of. 

247. Another reason why angels and spirits conjoin themselves 
so closely with man as not to know but that everything belonging 
to him is theirs, is, because the conjunction between the spiritual 
and the natural world with man is such, that they are as it were 
one. But since man had separated himself from heaven, it was 
provided by the Lord that there should be angels and spirits with 
rvery man, and that he should be governed by them from the 
Lord. It is on this account that there is so close a conjunction 
between them. It would have been othenvise if man had not 
separated himself from heaven ; for then he might have been 
governed by the Lord by means of a common influx from heaven, 
without spirits and angels adjoined to him. But this subject will 
be particularly considered in a subsequent part of the work, 
when treating of the conjunction of heaven with man. 

24S. The speech of an angel or spirit with man is heard as 



HEAVEN AND HELL. 



sonorously as the speech of one man with another ; it is not, 
however, heard by others who are present, but by himself alone, 
because the siseech of an angel or spirit flows-in first into man's 
thought, and by an internal way into his organ of hearing, and 
thus actuates it from within ; whereas the speech of man with 
man flows first into the air, and by an external way into his 
organ of hearing, which it actuates from without. Hence ;t 
is evident that the speech of an angel or spirit with man is 
heard in the man ; and, since it afiects the organs of hearing as 
much as speech from without, that it is also equally sonorous. 
That the speech of an angel or spirit fiows down from within 
even into the ear, was proved to me by its eflect upon the tongue, 
into wb.ich it also fiows, producing therein a slight vibration, but 
not such motion as takes place when the sound of speech is ar- 
ticulated into words by the man himself. 

249. But to speak with spirits at this day is rarely permitted, 
because it is dangerous for the spirits then know that they are 
p'-esent with man, which they otherwise do not; and evil spirits 
are of such a nature that they regard man with deadly hatred ; 
and desire nothing more than to destroy him, both soul and body. 
This also they accomplish with those who have indulged much 
ill fantasicb, so as to remove from themselves the delights suita- 
ble to the natural man. Yet some who lead a solitary life occa- 
sionally hear spirits speaking with them, and without danger; 
but the spirits present with them are removed at intervals by the 
Lord, lest they should know that they are with man ; for most 
spirits li'e not aware that there is any other world than the one 
wherein thcv d'vell, and therefore do not know that there are 
men elsewhere. Wherefore a man is not allowed to speak with 
them in return, for in that case they would know it. Pcisons 
who think much upon religious subjects, and are so intent upon 
them as to see them as it were inwardly in themselves, also begin 

'That man is able to converse with spirits and angels, and that the ancients 
frequently did so, n. 67,68, 69, 7S4, 1634, 1^136, 7S02. That in some earths 
angels and spirits appear in a human form and speak with the inhabitants, 
n. 10751, 10752; but that in this earth it is dangerous to discourse with 
spirits ni)w, unless man be principled in a true faith, and be led by tli« 
Lord, n. 784, 9438, 1075 1. 



HEA VEN AND HELL. 



to hear spirits speaking with them ; for religious subjects of 
whatever kind, — when a man of his own accord dwells upon 
them, and does not interrupt the current of his thoughts by vari- 
ous uses in the world, — penetrate interiorly, become fixed there, 
occupy the whole spirit of the man, and in fact enter into the 
spiiilual world and act upon the spirits who dwell there. But 
such persons are visionaries and enthusiasts, and believe w]:at- 
ever spirit they hear to be the Holy Spirit, when yet they are en- 
thusiastic spirits. Such spirits see falses as truths, and because 
tliey see them, they persuade themselves that they arc truths, and 
infuse the same persuasion into those who are receptive of their 
influx. And because those spirits began also to persuade to the 
commission of evils, and were even obeyed, therefore they were 
gradually removed. Enthusiastic spirits are distinguished from 
other sj^irits by this peculiarity, that they believe themselves to 
be the Holy Spirit, and their sayings divine. They do not 
hurt the man with whom they communicate, because he honors 
them with divine worship. I have also several times conversed 
with these sjairits ; and on such occasions the wicked principles 
and motives which they infused into their worshipers were discov- 
ered. They dwell together at the left in a desert place. 

2^0. But to speak with the angels of heaven is granted only 
to those who are in truths derived from good, and especially to 
those who are in the acknowledgment of the Lord, and of the 
Divine in His Human, because this is the truth wherein the hea- 
vens are established. For, as was shown above, the Lord is the 
God of heaven, n. 2 to 6 ; the Divine of the Lord makes heaven, 
n 7 to 12 : the Divine of the Lord in heaven is love to Him and 
charity toward the neighbor derived from Him, n. 13 to 19 : the 
imiversal heaven in one complex resembles one man ; in like 
manner every society of heaven and every angel is in a perfect hu- 
man form, derived from the Divine Human of the Lord, n. 59 to 
86. From which it is evident, that to speak with the angels of 
heaven is not granted to any but those whose interiors are opened 
by divine truths even to the Lord ; for the Lord flows into these 
with man, and heaven also flows-in with the Lord. Divine 
truths open the interiors of man, because he was so created, that 
'\e may be an image of heaven as to his internal man, and an 



'52 



HEAVEN AND HELL. 



image of the world as to his external (n. 57) ; and the interna] 
man is not opened except by divine truth proceeding from the 
Loi d, because that is the light and life of heaven, (n. 126 to 140). 

251. The influx of the Lord Himself with man is into his fore- 
head, and thence into the whole face, because the forehead of 
man corresponds to his love, and the face to all his interiors.' 
The influx of the spiritual angels with man is into his head in 
every direction, from the forehead and temples to eveiy part 
which covers the cerebrum, — because that region of the head 
corresponds to intelligence. But the influx of the celestial angels 
is into that part of the head which covers the cerebellum, and 
which is called the occiput, extending from the ears in all direc- 
tions even to the back of the neck, — for that region corresponds 
to wisdom. The speech of angels with man always enters by 
those ways into his thoughts ; by noting which, I have perceived 
what angels they were who discoursed with me. 

252. They who converse with the angels of heaven, see also 
the objects which exist in heaven, because they see by tlie light 
of heaven in which their interiors are. The angels also see 
through them the things which are on earth for with them hea 
ven is conjoined to the world, and the world to heaven. For, as 
was said above, n. 246, when angels turn themselves tf* man, 
they conjoin themselves to him in such a manner that they know 
no other than that the things which belong to the man are their 
own, — not only those which belong to his speech, buf also those 
which belong to his sight and hearing. Man also, hi his turn, 
knows no other than that the things which flow-in through the 
angels are his own. Such was the conjimction which existed be- 
tween the angels of heaven and the most ancient people on this 
earth, whose times therefore were called the golden age. Be 



' That the forehead corresponds to celestial love, and thence, in the 
Word, signifies that love, n. 9936. That the face correspo'ids to the inte- 
riors of man, which are of the tliought and affection, n. 1568, 29SS, 2989, 
3'')3i, 4796, 4797, 4800, 5165, 516S, 5695, 9306. That the face aho is formed to 
correspondence with the interiors, n. 4791 to 4S05, 5695. That hence the 
face, in tlie Word, signifies the interiors, n. 1999, 2434, 35*7, 4066, 4796. 

• That spirits can sec nothing through man wiiich is ir ihis solar world, 
but that they have seen through my eyes, and the reasor Arhy, n. iSSo. 



HEA VEN AND HELL. 



^53 



cause they ackno\vled_2;c(.l the Divine under a human form, that 
is, the Lord, they conversed with tlie angels of heaven as with 
their kindred, and the angels in turn conversed with them as 
with theirs ; and in them heaven and the world formed a one. 
But after those times, man removed himself further and further 
from heaven, by loving himself more than the Lord, and the 
world more than heaven ; in consequence of which he began to 
be sensible of the delights of self-love and the love of the woilo 
separate from the delights of heaven, and at last to such a degiee 
that he became ignorant of any other delight. Then his interi- 
ors, which had been open to heaven, were closed, and his exteri- 
ors were opened to the world. And whenever this takes place, 
man is in light as to all things belonging to the world, but in 
thick darkness as to all things belonging to heaven. 

253. Since those times it has rarely happened that any one has 
conversed with the angels of heaven ; but some have conversed 
with spirits who were not in heaven. For the interiors p^nd ex- 
teriors of man are either ttn-ned to the Lord as their common 
centre (n. 124), or to self, that is, backward from the Lord. 
Those which are turned to the Lord, are also turned to heaven, 
but those which are turned to self, ai^e also turned to the world ; 
those which are turned to the world, can with difficulty be ek- 
vated ; nevertheless they are elevated b}- the Lord as far as possi- 
ble, through a change of the love, which is effected by means of 
truths from the Word. 

254. I have been informed in what manner the Lord spoke 
with the prophets, through whom the Word was given. He did 
not speak with them as with the ancients, by an influx into their 
interiors, but by spirits sent to them, whom the Lord filled with 
His aspect, and thus inspired with words which they dictated to 
the prophets ; so that it was not influx, but dictation. And since 
the words came forth immediately from the Lord, therefore every 
one of them is filled with the Divine, and contains in it an internal 
sense of such a nature, that the angels in heaven understand the 
words in a celestial and spiritual sense, while men understand 
them ir. a natural sense. Thus the Lord has conjoined heaven 
and the wo^dd by means of the Word. In what manner spirits 
are filled wi#h the Divine from the Lord by aspect, has also been 

20 G* 



'54 



HEA VEN AND HELL. 



shown me. The sph^it filled with the Divhie from the Lord, 
does not know but that he is the Lord, and that the Divine is 
what speaks, — which state continues until he has delivered his 
communication ; afterward he perceives and acknowledges that 
he IS a spirit, and that he did not speak from himself but from 
the Lord. Such being the state of the spirits who spoke with 
the prophets, therefore it is said by them, tl:at Jehovah spoke, 
I'lie spirits also called themselves Jehovah, as may be manifest, 
not only from the prophetical, but also from the historical parts 
of the Word. 

255. That the nature of the conjunction of angels and spirits 
vrith man may be known, it is permitted to relate some particu- 
lars worthy of being mentioned, which may tend to illustrate and 
confirm the subject. When angels and spirits turn themselves to 
a man, it appears to them that his language is their own, and that 
they have no other language ; because thej^ are then in the man's 
language, and not in their own, which they do not even remem- 
ber. But as soon as they trn-n themselves away from the man, 
they are in their own angelic and spiritual language again, and 
know nothing whatever of the man's. The like has occurred to 
myself. When I have been in company with angels, and in a 
state similar to theirs, I have conversed with them in their lan- 
guage, and neither knew nor remembered anything of my own ; 
but as soon as I left them, I was in my own language. It is also 
worthy of mention, that when angels and spirits turn themselves 
to a man, they can converse with him at any distance. They have 
conversed with me when they were afiir ofi', and their speech 
sounded as loud as when they were near ; but when they turn 
themselves from the man, and speak one with another, not a 
syllable of what they say is heard by him, even though it be 
spoken close to his ear. Hence it was made manifest to me that 
all conjunction in the spiritual world is according to the degree 
tn which individuals turn toward each other. It deserves further 
tc be mentioned, that many spirits can converse with a man at 
(he same time, and the man with them ; for they send one of 
their number to the man with whom they wish to converse, and 
this emissary spirit turns himself to the man, and the other spir- 
its turn to their emissary, and in this way they concentrate their 



IfEAl'EX AXD HELL. 



thoughts, which the emissary spirit utters. That spirit knows 
not, at the time, but tiiat he speai-cs from hunself ; neither do they 
know but that they speak from tliemselves. Thus the conjunc- 
tion of many with one, is elTected by the turning of tlie parties 
toward each other." But concerning these emissary spirits who 
are also called subjects, and the communication elfected throagh 
Uiem, more will be said in what follows. 

256. It is not allowed any angel or spirit to speak with man 
liom his own memory, but only from the man's ; for angels and 
spirits have memory as well as men. If a spirit should speak 
with a man from his own memory, the man would not then 
know but that the spirit's thoughts were his own, when yet they 
are not. It would be like the seeming recollection of a thing 
which the man never heard or saw. That such is the case, has 
been given me to know from experience. Hence the opinion 
held by some of the ancients, that after some thousands of years 
they should return into their former life, and into all its acts, and 
that indeed they actually had so returned. They believed so, be- 
cause occasionally there occurred to them, as it were, a recollec- 
tion of things which yet they never saw or heard. This appear- 
ance was produced by an influx of spirits from their own memory 
into the ideas of men's thought. 

257. There are also certain spirits, called natural and corporeal 
spirits, who, when they come to a man, do not conjoin themselves 
with his thought like other spirits, but enter into his body, and 
take possession of all his senses, and speak through his mouth, and 
act by his members, — not knowing at the time but that all things 
belonging to the man are their own. These are the spirits that 
obsess man. But they have been cast into hell by the Lord, and 
thus altogether removed ; so that there are no such obsessions at 
the present day.^ 



' That the spirits sent from societies of spirits to other societies are 
called subjects, n. 4403, 5S56. That communications in the spiritual world 
are effected by such emissary spirits, n. 4403, 5846, 59S3. That a spirit, 
when he is sent out and acts as a subject, does not think from himself, but 
from 'hose who sent him, n. 59S5, 5986, 59S7. 

• That external obsessions, or those of the body, do not exist at tl is day, 
a» formerly, n. 1983 ; but that at this day internal o'lsessions, which are of 



I <;6 HBA VEN AND HELL. 



WRITINGS IN HEAVEN. 

258. Since the angels have speech, and their speech consists 
of woi ds, it follows that they have writings also, and that they 
express their sentiments by writing as well as by speaking. 
Sometimes sheets of paper have been sent me covered willi 
writing, some of which were exactly like manuscripts, ai :J t (li- 
ers like printed sheets in the world. I could also read them in 
like manner ; but it was not allowed me to draw from them more 
(han one or tAvo ideas, because it is not according to divine 
order for a man to be instructed from heaven by writings, but 
b}' the Word, since communication and conjunction of heaven 
with the world, and thus of the Lord with man, is eflected by 
means of the Word alone. That papers written in heaven ap- 
peared also to the prophets, is evident from Ezekiel : " Whe7i I 
looked^ behold a hatid put yoi'tli by a spirit tinto me ; and a roll 
oj" a book was therein; and he spread it beyorc vie: it was 
■written on the front and on the back" chap. ii. 9, 10 ; and in 
the Apocalypse : "/ saw at the right hand of Him who sat on 
the throtie, a book written within afid on the back side, sealed 
with seven seals." Rev. v. i. 

259. That there should be writings in heaven was provided by 
the Lord for the sake of the Word ; for the Word in its essence 
is divine truth, from which both men and angels derive all 
heavenly wisdom ; for it was dictated by the Lord, and what is 
dictated by the Lord passes through all the heavens in order, and 
terminates with man. Hence it is accommodated both to the 
wisdom of angels and the intelligence of men. Therefore the 



the mind, are more numerous than formerly, n. 19S3, 4793. That man i« 
obsessed interiorly, when he has filthy and scandalous thoughts concern- 
ing God and his neighbor, and when he is only withheld from publishing 
Ihem by external bonds, which relate to the fear of the loss of reputation, 
of honor, of gain, to the dread of the law, and to the loss of life, n. 5990. 
Concerning the diabolical spirits who chiefly obsess the interiors of man, 
n. 4793- Concerning the diabolical spirits who are desirous to obsess tb» 
exteriors of man, but are shut up in hell, n. 2752, 5900. 



HEAVEN AND HELL. I^j 

angels have the Word, and read it just as men do on earth. 
They also preach from it, and derive their doctrinals thence, (n. 
221). The Word is the same in heaven as on earth; only its 
natural sense, wliich is that of the letter with us, is not in heaven, 
but the spiritual which is its internal sense. Wliat this sense is, 
may be seen in the small work on the White Horse mentioned 
in the Apocalypse. 

260. A bit of paper was once sent me from heaven, on which 
were written only a few words in the Hebrew character ; and I 
was told tliat every letter involved arcana of wisdom, and that 
those arcana were contained in the inflexions and curvatures of 
the letters, and thence likewise in the sounds. From this was 
made plain to me the meaning of tlie Lord's words : " Verily I 
say 7into you, till heaven atid earth pass, 07te iota or little horn 
shall not pass from the law," Matt. v. 18. That the Word 
is divine as to every tittle thereof, is also known in the church. 
But where the Divine lies concealed in eveiy tittle, is not yet 
known ; wherefore it shall be declared. The writing in the 
inmost heaven consists of various inflected and circumflccted 
forms ; and the inflexions and circumflexions are according to the 
form of heaven. By these the angels express the arcana of their 
wisdom, many of which cannot be expressed in words ; and, 
whai is wonderful, the angels are skilled in such writing without 
being tauglit. It is implanted in them like tlicir speech, (con- 
cerning which see n. 236) ; wherefore this writing is heavenly 
writing. The reason that it is inherent in the angels, is, because 
all extension of their thoughts and aflections, and thence all com- 
munication of their intelligence and wisdom, proceeds according 
to the form of heaven, (n. 201) ; hence their writing flows into 
that form. I was told that the most ancient people on this earth 
wrote in the same manner before the invention of letters ; and 
that it was transferred into the letters of the Hebrew language, 
which, in ancient times, were all inflected. Not one of them 
liad the square form in use at this day. Hence it is that things 
divine and the arcana of heaven are contained even in the iotas, 
apexes, and tittles of the Word. 

261. This kind of writing, by means of characters of a hea- 
venly form, is ir use in the inmost heaven where tliey excel all 



»58 



HEA VEN AND HELL. 



others in wisdom. By those characters they express the affecticis 
from which their tlioughts flow and follow in order according to 
the subject treated of. Hence those writings involve arcana 
which no thought can exhaust. I have also been permitted to 
see them. But there are no such writings in the inferior heavens 
The wiitings there are like those in the world, in similar etters, 
yet not intelligible to man because they are in angelic language, 
which has nothing in common with human languages, (n. 237) ; 
for by the vowels they express affections, by the consonants, the 
ideas of thought proceeding from those affections, and by the wordi 
composed of both, the meaning they wish to convey, (see above, 
n. 234, 241). This kind of writing also involves in a few words 
more tlian a man can record in several pages. I have seen writings 
of this kind also. In this manner they have the Word written 
in the inferior heavens ; and in the inmost heaven they have it 
written in heavenly characters. 

262. It is worthy of remark, that writings in the heavens flow 
naturally from the very thoughts of the angels, and are executed 
so easily, that it is as if thought threw itself upon paper. The 
hand does not hesitate in the choice of any word, because the 
words they speak as well as those they write, correspond to the 
ideas of their thought ; and all correspondence is natural and 
spontaneous. There are also writings in the heavens without the 
assistance of the hand, from mere correspondence of the thoughts ; 
but these are not permanent. 

263. I have also seen writings from heaven consisting merely of 
numbers written in order and in a series, exactly like writings com- 
posed of letters and words ; and I was informed that this writing 
is froin the inmost heaven, and that their heavenly writing, 
treated of above, (n. 260, 261), takes the form of numbers before 
the angels of an inferior heaven, when the thought from it flows 
down thithei ; and that this numerical writing in like manner 
involves arcana, some of which can neither be comprehended by 
thought nor expressed by words. For all numbers have their 
.correspondence, and a signification according to their correspond- 
ence, the same as words ;' yet with this difference, that numbers 

' That all numbers, in the Word, signify things, n. 4S2, 4S7, 647, 648, 
755. 813. 1963. '988. 2075, 2352, 3252. 4264, 4670, 6175, 94SS. 9<>5<). i(>2i7. 



HEA VEN AND HELL. 



involve general ideas, and words particular ones ; and since one 
general idea involves innumerable particulars, it follows that 
numerical writing involves more arcana than alphabetical. From 
these things it was made e\ident to me that numbers in the 
Word, as well as words, signify things. What the simple num- 
bers signify, as 2, 3, 4, 5, 6, 7. S, 9, 10, 12 ; and what the com- 
pound, as 20, 30, 50, 70, 100, 144, 1000, 10000, 12000, and 
others, may be seen in the Arcana Ccelestia, where they are 
treated of. In the numerical writing in heaven, that number is 
always placed first, on which the following numbers depend as 
on their subject ; for that number is as it were the index of the 
subject treated of, and from that number those which follow 
derive their specific determination to the subject. 

264. They who know nothing about heaven, and do not wish 
to have any other idea concerning it than as of a purely atmo- 
spherical region, in which the angels fly about as intellectual 
minds destitute of the sense of hearing and sight, are unable to 
conceive that they have speech and writing ; for they place tlie 
existence of everything real in material nature. Nevertheless, 
the things which exist in heaven are as real as those in the world ; 
and the angels who are there possess everything useful for life, 
and conducive to wisdom. 



THE WISDOM OF THE ANGELS OF HEAVEN. 

265. The nature of angelic wisdom can scarcely be comprb- 
hended, because it so far transcends human wisdom as to pre- 
clude all comparison ; and what is thus transcendent aj pears to 



10253. Shown from heaven, n. 4495, 5265. That numbers multipliea 
signify similar things with the simple numbers from which tliey result by 
multiplication, n. 5291, 5335, 570S, 7973. That the most ancient people 
had heavenly arcana in numbers, forming a kind of computation of things 
relating to the church, n. 575. 



i5o 



HEAVEN AXD HELL. 



be nothing. Besides, some of the truths that must be employcJ 
in describing it, are as yet unknown ; and truths before they are 
known, are like shadows In the understanding, which render 
obscure tlie real nature of the subject thought of. Nevertheless, 
these unknown truths may be known and comprehended, pro- 
vided the mind take delight in such knowledge ; for delight car- 
lies light with it, because it proceeds from love ; and light from 
heaven shines on those who love the things pertaining to divine 
and heavenly wisdom, and they receive illustration. 

266. What the wisdom of the angels is may be concluded from 
the fact that they dwell in the light of heaven, and the light of 
heaven in its essence is divine truth, or divine wisdom ; and this 
light enlightens at the same time their internal sight, which is 
that of the mind, and their external sight which is that of the 
eyes. (That the light of heaven is divine truth, or divine wis- 
dom, may be seen above, n. 126 to 133). The angels also dwell 
in the heat of heaven, which in its essence is divine good, or di- 
vine love, from which they derive the aflection and desire of be- 
coming wise. (That tlie heat of heaven is divine good, or divine 
love, may be seen above, n. 133 to 140). That the angels are 
in wisdom to such a degree that they may be called wisdoms, 
may be concluded from the fact that all their thoughts and affec- 
tions flow according to the heavenly form, which is the form 
of divine wisdom ; and that their interiors which receive wis- 
dom, are arranged in that form. (That the thoughts and affec- 
tions of the angels flow according to the form of heaven, and 
consequently also their intelligence and wisdom, may be seen 
above, n. 201 to 212). Tliat the angels possess superior wisdom, 
Is further evident from this circumstance, that their speech is the 
speech of wisdom, for it flows immediately and spontaneously 
from thought, as thought flows from aflection , so that their 
speech is thought and aflection in an external form. Hence no- 
thing witJidraws them from the divine influx, and no extraneous 
ideas enter their thoughts, as is the case with man while he is 
speaking. (That the speech of angels is that of their thought 
and aflection, may be seen, n. 234 to 245). Another circum- 
stance also conspires to exalt the wisdom of the angels, and that 
is, that all things which they see with their eyes and perceive by 



HEA VEN AND HELL. 



their senses, are in agreement with their wisdom, because they 
are correspondences, and thence forms representative of such 
things as belong to wisdom. (That all things which appear in 
the heavens correspond with the interiors of the angels, and are 
representations of their wisdom, may be seen above, n. 170 to 
182). Besides, the thoughts of the angels are not bounded and 
confined by ideas derived from space and time, like human 
tlioughts; for spaces and times belong to nature, and the things 
proper to nature withdraw the mind from spiritual things, and 
hinder the extension of intellectual vision. (That the ideas of 
angels derive nothing from time and space, and thus are not lim- 
ited like those of men, may be seen above, n. 162 to 169, and 191 
to 199). Neither are the thoughts of the angels drawn downward 
to things terrestrial and material, nor interrupted by cares about 
the necessaries of life ; consequently they are not withdrawn by 
them from the delights of wisdom, like the thoughts of men in the 
world. For all things are given them gratis by the Lord ; they 
are clothed gratis, they are fed gratis, they have habitations gratis, 
(n. iSi to 190) ; and moreover they are gifted with delights and 
pleasures according to their reception of wisdom from the Lord. 
These observations are made, that it may be known whence the 
angels have such exalted wisdom.* 

267. The reason that angels are capable of receiving such 
wisdom, is because their interiors are open ; and wisdom, like 
every perfection, increases toward the interiors, thus according 
to the degree in which they are opened.^ There are three de- 

' That the wisdom of angels is incomprehensible and ineffable, n. 2795, 
2796, 2S02, 3314, 3404, 3405, 9094, 9176. 

' That so far as man is elevated from things external toward interior 
things, so far he comes into light and intelligence, n. 61S3, 6313. That 
there is an actual elevation, n. 7816, 10330. That elevation from things 
external^o things interior is like elevation out of a mist into light, n. 
4598. That exterior things are more remote from the Divine in man, and 
are therefore respectively obscure, n. 6451 ; and also respectively confused, 
n. 996, 3855. That interior things are more perfect, because nearer to the 
Divine, n. 5146, 5147. That in what is internal there are thousands and 
thousandsof thingswhich appearexternally as one general thing, n. 5707. 
That hence thought and perception are clearer in proportion as they are 
interior, n. 5920. 
21 



l62 



HEAVEN AND HELL. 



grees of life with every angel, which correspond to the three hea- 
vens, (see n. 29 to 40). They with whom the first degiee is 
open, are in the first or ultimate heaven ; they with whom the 
second degree is open, are in the second or middle heaven ; but 
they with whom the third degree is open, are in the tliird or in- 
most heaven. The wisdom of the angels in the heavens is ac- 
cording to these degrees. Hence the wisdom of the angek '>! 
tlie inmost heaven immensely transcends the wisdom of the ic ol 
llie middle heaven, and tlie wisdom of these immensely trans- 
cends that of the angels of the ultimate heaven. (See above, n. 
209, 210; and on the nature of degrees, n. 38). Such distinc- 
tion exists, because the things which are in a superior degree are 
particulars, and those in an inferior degree are generals, and gen- 
erals include particulars. Particulars, in resjject to generals, are 
as thousands or myriads to one ; and so is the wisdom of the an- 
gels of a superior heaven, compared with that of the angels ot an 
inferior heaven. - But still the wisdom of these latter transcends 
the wisdom of man in the same proportion ; for man is in a body 
and its sensuals, and the corporeal sensual things of man are in the 
lowest degree. Hence it is evident what kind of vvisdom they pos- 
sess, who think from things sensual, and are called sensual men ; 
n truth they have no wisdom at all, but only science.' It is quite 

' That the sensual principle is the ultimate of the life of man, and th*at 
it adheres to, and inheres in, his corporeal principle, n. 5077, 5767. 9212, 
9216, 9331, 9730. That he is called a sensual man who judges and con- 
cludes about all things from the senses of the bodj-, and who believes 
nothing but what he can see with his eyes and touch with his hands, n. 
5094, 7693. That such a man thinks in externals, and not interiorly in 
himself, n. 50S9. 5094. 6564, 7693. That his interiors are closed, so that 
he sees nothing therein of spiritual truth, n. 6564, 6S44, 6S45. In a word 
that he is in gross natural light, and therefore perceives nothing which is* 
from the light of heaven, n. 6201, 6310, 6564, 6S44, 6S45, 659S, 6612, 6614, 
6622, 6624. That interiorly he is in contrariety to those things which 
relate to heaven and the church, n. 6201, 6316, 6S44, 6S45, 694S, 6949 
That the learned, who have confirmed themselves against the truths ol 
the church, become of such a character, n. 6316. That sensual men arc 
more cunning and malicious than others, n. 7693, 10236. That thej rea 
son sharply and cunningly, but from the corporeal memory, in which the} 
place all intelligence, n. 195, 196, 5700, 10236; and that tlv./ reason from 
•he fallacies of the senses, n. 50S4, 694S, 6949, 7693. 



HEA VEN AND HELL. 



otherwise with those who elevate their thoughts above the things 
of sense, and especially with those whose interiors are open even 
into the light of heaven. 

26S. How great the wisdom of the angels is, may be further 
evident from the fact, that in the heavens there is a communica- 
tion of all things, — the intelligence and wisdom of one being 
communicated to another. Heaven is a communion of all good 
things, because heavenly love wills that what is its own should 
be another's ; consequently no one in heaven jDerceives his own 
good in himself as good, unless it be also in another. Thence 
also is the happiness of heaven. The angels derive from the Lord 
this disposition to communicate, for such is the nature of the 
Divine Love. That there is such communication in the heavens, 
has also been given me to know by experience. Certain simple 
spirits were once taken up into heaven ; and when there, they 
came also into angelic wisdom, and then understood things which 
they could not comprehend before, and spoke such things as they 
were unable to utter in their former state. 

269. The wisdom of angels is such as cannot be described in 
words, but can only be illustrated by some general obsei"V'ations. 
Angels can express by a single word, what man cannot express 
by a thousand. And besides, there are innumerable things in 
one angelic word, which cannot be expressed at all by the words 
of liuman language ; for in every single word spoken by angels, 
there are contained arcana of wisdom in continuous connection, 
which human knowledge can never reach. The angels supply, 
by the tone of the voice, what they do not fully express by words, 
and in tliat tone there is contained the aflection of the things 
spoken of in their proper order ; for, — as was said above, n. 236, 
241, — they express affections by sounds, and the ideas of thought 
derived from affections, by words. Hence it is that the things 
heard in heaven are said to be ineffable. The angels can like- 
wise relate in a few words the entire contents of any book, and 
infuse into every word such things as elevate to interior wisdom j 
for tlieir speecn is such that its sounds harmonize with their affec- 
tions, and every word, with their ideas. Their words, too, are 
vaiied. b\' an infinity of methods, according to the series of 
thing', cmoraced within the compass of their thought. The in- 



164 



HEAVEN AND HELL. 



terior angels can also discover the whole life of a speakei from 
the tone of his voice coupled with a few expressions ; for from 
the sound, variegated by tlie ideas expressed in words, they per- 
ceive his ruling love, on which is inscribed, as it were, eveiy 
particular of his life.' From these considerations it is evident 
what the wisdom of the angels is. Their wisdom, in compari- 
son with human wisdom, is as a myriad to one, — comparatively 
as the moving forces of tlie whole body, which are innumerable, 
are to tlie action resulting from them, wherein to human sense 
they appear as one ; or as the tliousand things pertaining to an 
object as seen tlirough a perfect microscope, to the one obscure 
thing which it appears to the naked eye. To illustrate the sub- 
ject by an example : An angel from his wisdom explained re- 
generation, and made known arcana concerning it in their order 
even to some hundreds, filling each one with ideas which con- 
tained arcana still more interior, — and this from beginning to 
end ; for he explained how the spiritual man is conceived anew, 
is carried as it were in the womb, is born, grows up, and is suc- 
cessively perfected. He said that he could increase tlie number 
of arcana even to some thousands ; and tliat he had only men- 
tioned those concerning the regeneration of the external man, 
and that there were innumerably more concerning tlie regenera- 
tion of the internal. From tliis and otlier similar examples 
which I have heard from the angels, it was made manifest to me 
how great is their wisdom, and how great, respectively, the 
ignorance of man ; for he scarcely knows what regeneration is, 
and is unacquainted witii a single step of its progression while 
being regenerated. 

' That what rules, or has universal dominion with man, is in every par- 
ticular of his life, and thus in all and everything of his affection and 
thought, n. 4459, 5949, 6159, 6571, 764S, S067, SS53 to SS5S. That the 
quality of man is such as his ruling love is, n. 91S, 1040, SS5S; illustrated 
by examples, n. SS54, SS57. That what reigns universally constitute s the 
life of the spirit of man, n. 764S. That it is his very will, his very love, 
and the end of his life; for what a man wills, he loves, and what he loves, 
he regards as an end, n. 1317, 156S, 1571, 1909, 3796, 5949, 6936. That 
therefore man is of such a quality as his will is; or of such a qua'ity as 
his ruling love is; or of such a quality as the end of his life is, n. 156S, 
1571, 3570, 4054, 6571, 6934, 693S, S856, 10076, 10109, loiio, 102S4. 



HEAVEN AND HELL. 



165 



270. Something shall now be said concerning the wisdom of 
the angels of the third or inmost heaven, and how much it 
exceeds the wisdom of the angels of the first or ultimate heaven. 
The wisdom of the angels of the third or inmost heaven is in- 
comprehensible, even to those who are in the idtimate heaven ; 
because the interiors of the angels of the third heaven are open 
to the third degree, but those of the angels of the first heaven 
only to the first degree ; and all wisdom increases toward the in- 
teriors, and is perfected according to the degree in which they 
are opened, (n. 3oS, 267). Since the interiors of the angels of 
the third or inmost heaven are opened to the third degree, there- 
fore divine truths are, as it were, inscribed on them ; for the in- 
teriors of the third degree are in the form of heaven more than 
the interiors of the second and first degrees ; and the form of 
heaven is from divine truth, thus according to divine wisdom. 
Hence it is that divine truths appear, as it were, inscribed on 
those angels, or as if they were inherent and innate. Wherefore 
as soon as they hear genuine divine truths, they immediately 
acknowledge and perceive them, and afterwards see them, as it 
were, inwardly in themselves. Since the angels of this heuven 
are of such a character, therefore they never reason about divine 
truths, still less do they dispute about any truth, whether it be so 
or not so ; nor do they know what it is to believe or have faith ; 
for they say. What is faith ? for I perceive and see that it is so. 
This they illustrate by comparisons, saying, that, to urge a man 
to have faith, who sees the truth in himself, is like sa3'ing to one 
who sees a house and the various things in and around it, that 
he ought to have faith in them, and believe that they are just as 
he sees ; or it is like telling a man who sees a garden with its 
trees and fruits, that he ought to have faith that it is a garder. , 
and that the trees and fruits are trees and fruits, when yet he sees 
them plainly with his own e3'es. Hence it is that the angels of 
ihe third heaven never name faith, nor have they any idea of it; 
tperefore they do not reason about divine truths, still less do they 
dispute concerning any truth whether it be so or not so.^ But 



' That the celestial angels are acquainted with innumerable things, and 
we immensely wiser than the spiritual angels, n. 27 iS. That the celestial 



x66 



HE A VEN AND HELL. 



the angels of the first or ultimate heaven have not divine truths 
thus insciibed on their interiors, because only the first degree of 
life is open with them ; therefore they reason about truths ; and 
they who reason scarcely see anything beyond the immediate 
object about which they reason, or go beyond the subject except 
only to confirm it by certain arguments; and when they have 
confirmed it, they say it shall be a matter of faith, and is to be 
fielieved. I have conversed with the angels on these subjects, and 
they told me, that the distinction between the wisdom of the an- 
gels of the third heaven and that of the angels of the first hea- 
ven, is like the distinction between what is lucid and what is 
obscure. They also compared the wisdom of the angels of the 
third heaven to a magnificent palace full of all things for use, 
around which are extensive paradises [or gardens] and around 
these magnificent objects of various kinds ; and they said that, 
because those angels are in the truths of wisdom, they cau enter 
into the palace, and look upon every thing there, and also ramble 
ni the paradises in every direction, and gather delight from all 
they behold. But it is otherwise with those who reason concern- 
ing truths, and especially with those who dispute about them. 
These do not see truths from the light of truth, but cither imbibe 
them from others, or from the literal sense of the Word not in- 
teriorly imderstood ; and therefore they say that they arc to be 
believed, or that faith is to be had in these truths, into which 
they are afterwards imwilling that any interior sight should enter. 
Concerning these they said, tliat they cannot approach the fi'^sl 
threshold of the palace of wisdom, much less can they enter it 
and ramble about in its paradises, because they stop at the first 
step that conducts thither. It is otherwise with those who are in 
the truths themselves. Nothing hinders them from being borne 
on and making unlimitf ' progress ; for the truths seen lead thcni 



angels do not think ami speak from a principle of faith, like the spiritual 
angels, because the v are in perception from the Lord of all things relating 
to faith, n. 202, 597.667, 7S4, 1121, 13S7, 139S, 1442, 1919. 76S0, 7S77, S780, 
9277, 10336. That in regard to the truths of faith, thev only say, Yea, 
yea, or Nay, nay, but that the spiritual angels reason whether it be so, n. 
1715, 3246, 444S, 9166, 107S6; where the Lord's words are explained, 
your discourse be I'ea, yea, Nay, uay," RLitt. v. 36. 



IIEA VEN AND HELL. 



165 



wliithcrsocver they go, and into wide fields; for eveiy tiutli is 
of infinite extent, and is in connection with many others. They 
said fnrther, that the wisdom of the angels of the inmost heaven 
consists principally in this, that they see divine and heavenly 
things in every single object, and things wonderful in a series of 
many objects. For all things which appear before their eyes 
C(u respond; as when they sec palaces and gardens, their view 
dots not linger in the objects before their eyes, but they see also 
the interior things from which they originate, and to which they 
conespond; and this with all possible variety, according to the 
appearance of tlie objects, — thus beholding innumerable things 
at once in order and connection, which then so delight their 
minds that they seem to be carried out of themselves. That all 
things whicli appear in the heavens correspond to the divine 
things from the Lord with the angels, may be seen above, n. 170 
to 176. 

271. The angels of the third heaven are such, because they 
are in love to tlie Lord ; and this love opens the interiors of the 
mind to the third degree, and is the receptacle of all things o. 
wisdom. It is further to be known, that the angels of the inmost 
heaven are still continually perfecting in wisdom, and this, 
too, in a manner difterent from those of the ultimate heaven. 
The angels of the inmost heaven do not store up divine truths in 
the memory ; thus they do not make anytlTing like a science of 
them, but as soon as they hear them they perceive them to be 
truths, and commit them to life. Divine truths therefore remain 
with them as if inscribed on their interiors ; for what is commit- 
ted to the life thus abides internally. But it is otherwise with the 
angels of the ultimate heaven. These first store up divine truths 
in the memory, and reduce them to a science, and thence call 
them forth and perfect their understanding by them ; and, without 
any interior perception whether they be truths, will them, and 
commit them to life. Hence they are respectively in obscurity. 
It is worthy of remark, that the angels of the third heaven are 
J eifectcd in wisdom by hearing, and not by sight. The truths 
wnich they hear from preaching do not enter into their memory, 
but immediately into their perception and will, and become of 
their life ; but the objects which they see with their eyes enter into 



HEA VEN AND HELL. 



their memory, and they reason and converse about these ; whence 
it was made manifest to me, that with them the way of hearing 
is the way of wisdom. This, too, is from correspondence ; for 
the ear corresponds to obedience, and obedience has relation to 
life ; but the eye corresponds to intelligence, and intelligence has 
relation to doctrine.' The state of these angels is also described in 
many parts of the Word, as in Jeremiah : "/ luill put jSTy law 
in their mind., and will write it on their heart. They shall no 
more teach every one his friend., aitd every one his brother, 
saying, Know ye fehovah ; for they shall all know Mc^foom 
the least of them to the greatest of them." xxxi. 33, 34. And 
in Matthew: '•'■Tour discourse shall be Tea, yea. Nay, nay; 
whatsoever is more than these is from evil." v. 37. What is 
more than these is from evil, because it is not from the Lord ; for 
the truths which are in the angels of the third heaven are from 
the Lord, because those angels are in love to Him. Love to the 
Lord in that heaven consists in willing and doing divine truth, 
for divine truth is the Lord in heaven. 

272. An additional reason — which also is the primary one in 
heaven — why the angels are capable of receiving such exalted 
wisdom, is, because they are free from self-love ; for in proportion 
as any one is free from that love, he is capable of becoming wise 
in things divine. It is that love which closes the interiors against 
the Lord and heaven, and opens the exteriors and turns them 
toward self. Wherefore all those with whom that love predomi- 
nates are in thick darkness as to the things of heaven, however 
enlightened they may be as to those of the world. But angels 
on the other hand, because they are free from self-love, are in the 
light of wisdom ; for the heavenly loves in which they are, 
which are love to the Lord and love toward the neighbor, open 



' Concerning the correspondence of the ear and of hearing, n. 4652 to 
4660. That tlie ear corresponds to perception and obedience, and thai 
hence it signifies those principles, n. 2542. 3S69, 4653, 5017, 7216, S361, 
9311, 9397, 10065. That it signifies the reception of truths, n. 5471, 5475, 
9926. Concerning the correspondence of the eye and its sight, n. 4403 to 
4421, 4523 to 4534- That hence the siglit of the e^-e signifies tlie intelli- 
gence which is of faith, and also faith itself, n. 2701,4410, 4526,6923,9051, 
10560 



IIEA VEN AND HELL. 



169 



the interiors, because those loves are from the Lord, and the Lord 
Himself is in them. That those loves make heaven in general, 
and form heaven with every one in particular, maybe seen above, 
n. 13 to 19. Since heavenly loves open the interiors to the Lord, 
therefore also all the angels turn their faces toward the Lord, (n. 
143), For in the spiritual world the love turns the interiors of 
e^ery one toward itself, and in wliate\er direction it turns the in- 
teriors, it also turns the face; for the face there acts in unison 
V"rilh the interiors, of which it is indeed the external form. 
Since the love turns the interiors and the face toward itself, there- 
fore it also conjoins itself with them, — for love is spiritual con 
junction, — and communicates to them all its own. From this 
turning and consequent conjunction and communication, the an- 
gels derive their wisdom. That all conjunction in the spiritual 
world is according to tlie turning [or aspect], maybe seen above, 

273. The angels are continually perfecting in wisdom but still 
they cannot to eternity be so far perfected, that there can be any 
i-atio between their wisdom and the divine wisdom of the Lord ; 
for tlie divine wisdom of the Lord is infinite, and between the 
inflnite and the finite tliere is no ratio. 

274. Because wisdom perfects the angels and constitutes their 
life, and because heaven with its goods flows into every one 
according to his wisdom, therefore all in heaven desire wisdom, 
and long for it scarcely otlierwise than as a hungry man longs for 
food. Knowledge, intelligence, and wisdom are also spiritual 
nourishment, as food is natural nourishment ; besides, they mu- 
tually correspond to each other. 

275. The angels in one heaven and those in one society ot 
heaven, are not in the same but in different degrees of wisdom. 
Those in the midst are in the greatest wisdom, and those round 
abou tiiem are in less and less in proportion as they are distant 
from Che centre. The decrease of wisdom according to distance 
from the centre, is like tlie decrease of light verging to shade ; 
(iCi above, n. 43 and 12S). They also have light in a degree 
cori'esponding to their wisdom ; for the light of heaven is divine 



' That the angels advance in perfection to eternity, n. 4803, 6648. 
22 H 



HEA VEN AND HELL. 



wisdom, and every one is in light according to his reception of 
that wisdom. Concerning the liglit of heaven and its various 
reception, see above, n. 126 to 133. 



IHE STATE OF INNOCENCE OF THE ANGELS IN HEAVEN. 

276. What innocence is, and what its quahty, is known to 
few in the world, and is altogether unknown to those who are in 
evil. It appears, indeed, before the eyes, displaying itself in the 
face, the speech, and the gestures, especially of little children ; 
but yet its nature is not known, still less is it known that it is 
that in which heaven stores itself up with man. In order, there- 
fore, that it may be known, I shall proceed in order, and speak 
first of the innocence of infancy, next of the innocence of wis- 
dom, and lastly of the state of heaven in regard to innocence. 

277. The innocence of infancy, or of little children, is not 
genuine innocence, for it exists only in the external form, and not 
in the internal. Nevertheless we may learn from that what inno- 
cence is, for it shines forth from their faces, from some of their 
gestures, and from their earliest speech, and aflects those around 
them. The reason is, because they have no internal thought ; for 
they do not yet know what is good and evil, nor what is true and 
false, — and from these, thought is derived. Hence they have no 
prudence derived from proprium, no determined and deliberate 
purpose, consequently no end of an evil nature. They have no 
proprium acquired from the love of self and the world ; they 
attribute nothing to themselves, — regarding all that they have, as 
received from their parents ; they arc content and pleased with 
tlie few and little things which are given them ; they have no 
anxiety about food and raiment, and none about the future; tlicy 
do not look to the world, and covet manv of its possessions ; thev 
love their parents, their nurses, and their little companions, with 
whom they play innocently ; they sufler themselves to be led ; 
tliey hearken and obey. And because they are in this state, they 



HEA VEN AND HELL. 



IT 



receive all they are taught into the life ; hence they have becom- 
ing manners, ^vithollt knowing whence they came ; hence tliej 
have speech, and the rudiment of memory and thought, for the 
receiving and implanting of which their state of innocence serves 
as a medium. But this innocence, as was said above, is external, 
because of the body only, not of the mind ;^ for their mind is not 
yet formed, because mind is understanding and will, and thought 
;uid affection thence derived. I have been told from heaven tlint 
infants are especially under the auspices of the Lord, and receive 
influx from the inmost heaven, where there is a state of inno- 
cence ; and that the influx passes through their interiors, and in 
passing, affects them with nothing but innocence ; and that hence 
innocence is exhibited visibly in their faces and some of their 
gestures, and becomes manifest ; and that it is this innocence 
whereby parents are inmostly affected, and which produces the 
love that is called storge. 

278. The innocence of wisdom is genuine innocence, because 
it is internal ; for it belongs to the mind itself, thus to the will 
itself and thence to the understanding ; and when innocence is in 
these, there is also wisdom, for wisdom pertains to the will and 
understanding. Hence it is said in heaven that innocence dwells 
in wisdom, and that an angel has as much of wisdom as he has 
of innocence. That such is the case, they confirm by this, that 
those who are in a state of innocence attribute nothing of good 
to themselves, but regard all their goods as gifts received, and 
ascribe them to the Lord ; that they wish to be led by Him, and 
not by themselves ; that they love everything which is good, and 
are delighted with everything which is true, because they know 
and perceive that to love what is good, thus to will and to do it, is 
'o love the Lord ; and to love what is true, is to love their neigh- 



' That tlie innocence of infants is not true innocence, but that true 
niiocence dwells in wisdom, n. 1616, 2305, 2306, 3495, 4563, 4797, .sCwtS, 
301, I002I. That the good of infancy is not spiritual good, but that it 
.econies so hy the implantation of truth, n. 3504. That nevertheless the 
good of infancy is a medium by which intelligence is implanted, n. 1616, 
3183', 9301, loiio. That man, without the good of innocence infused in 
infancy, would be a wild beast, n. 3494. That whatever is imbibed in in- 
fancy, appears natural, n. 3494. 



»72 HEAVEN AND HELL. 

bor ; that the}' live contented with theli' own, whether it be httle 
or much, because they know that they receive as much, as is 
profitable for them ; little, if little be profitable, and much, if 
mu':h be profitable ; and that the}- do not themselves know what 
IS best for them, this being known only to the Lord, whose jiro- 
vid^nce in all things contemplates eternal ends. Hence they are 
not anxious about the future. They call solicitude about the 
fufnre, care for the morrow, which they say is grief for the loss 
or non-recej^tion of things which are not necessary for the uses 
pf life. In their intercourse with others they never act from an 
evil end, but from what is good, just, and sincere. To act from 
an evil end, they call cunning, which they shun as the poison of 
a serpent, since it is altogether contrary to innocence. Because 
they love nothing more than to be led of the Lord, and acknow- 
ledge their indebtedness to Him for everything they receive, 
therefore they are removed from their proprium ; and in the 
degree that they are removed from tlieir pi"oprium, in the same 
degree the Lord flows-in. Hence it is, that whatever they hear 
from Him, whether through the medium of the Word or of 
preaching, thev do not store up in the memory, but immediately 
obey ; that is, diey will and do it, — the will itself being their 
memory. These, for the most part, appear simple in the external 
form, but interiorly they are wise and prudent. These are they 
who are meant by the Lord when He says, '•'•Be ye prudeitt as 
serpents^ and guileless as doves;" Matt. x. i6. Such is the in- 
nocence which is called the innocence of wisdom. Because 
mnoccnce attributes nothing of good to self, but ascribes all good 
to the Lord, and because it thus loves to be led by the Lord, and 
thence is the reception of all good and truth from which wisdom 
is derived, therefore man was so created, that when an infant he 
may be in external innocence, and when he becomes old he may 
be in internal innocence : that by means of the former he may 
come into the latter, and from the latter return into the former. 
Wherefore also when man becomes old, he even shrinks in body, 
and becomes, as it were, an infant again, but a wise infant, thus 
an angel ; for an angel is a wise infant in an eminent sense. 
Hence it is that, in tlie Word, an infant signifies one who 



HEAVEN AND HELL. 1 73 

IS innocent ; and an old man, a wise man in whom is inno- 
cence.' 

279. The case is similar with every one who is regenerated, — 
regeneration being a re-birth as to the spiritual man. He is first 
introduced into the innocence of infancy, which consists in this, 
that he knows nothing of truth, and can do nothing of good, 
from himself, but only from the Lord ; and that he desin s and 
longs after them, for no other reason than because truth is trulli, 
and good is good. They are also given him by the Lord, as lie 
advances in age. He is first led into the knowledge of them, 
then from knowledge into intelligence, and finally from intelli- 
gence into wisdom, — innocence always accompanying, which 
consists, as was said, in the acknowledgment that he knows no- 
thing of truth and can do nothing of good from himself, but 
from the Lord. Without this foith and the perception which it 
gives, no one can receive anything of heaven. In this principally 
consists the innocence of wisdom. 

2S0. Because innocence consists in being led by the Lord and 
not by self, therefore all who are in heaven are in innocence ; for 
all who are there love to be led by the Lord. They know, in- 
deed, that to lead themselves, is to be led by the proprium, and 
the proprium consists in loving one's self ; and he who loves him- 
self, does not permit another to lead him. Hence it is, that as 
far as an angel is in innocence, so far he is in heaven, that is, so 
far he is in divine good and divine truth ; for to be in these is to be 
in heaven. The heavens, therefore, ai'e distinguished according 
to innocence. They who are in the ultimate or first heaven, are 
in innocence of the first or ultimate degree ; they who are in the 
middle or second heaven, are in innocence of the second or mid- 
dle degree ; but they who are in the inmost or third heaven, are 
II innocence of the third or inmost degree. These last, there- 
fore, are the very innocences of heaven, for they above the rest 

' That innocence, in the Word, is signified by infants, n. 5608; and also 
by sucklings, n. 31S3. That an old man signifies a wise man, and, in the 
abstract sense, wisdom, n. 31S3, 6523. That man is so created, that in 
proportion as he verges to old age, he may become as an infant; that 
innocence may then be in w isdom, and that he may thus pass into heaven, 
atid become an angel, n. 31S3, 5608. 



»74 



HEAVEN AND HELL. 



love to \)& led b}- tlie Lord as little children by their father. 
Wherefore also they receive the divine truth, — which they hear, 
either immediately from the Lord or mediately through the 
Word and preaching, — directly into the will, and do it, and so 
commit it to life. Hence their wisdom so far exceeds that of the 
ang(;ls of the inferior heavens; (see n. 270, 271). Becaus': these 
angels are of such a character, therefore they are nearest the 
I ,ord, from whom they derive their innocence ; and they are also 
separated from the proprium, so that they live as it were in the 
Lord. They appear simple in the external form, and to the eyes 
of the angels of the inferior heavens, as infants, thus very smrll. 
And they also appear like those who are not very wise, although 
they are the wisest of the angels of heaven ; for they know that 
they have nothing of wisdom from themselves, and that to be 
wise is to acknowledge this; and also, that what they know is as 
nothing in comparison with what they do not know. To know, 
acknowledge, and perceive this, they say, is the first step in wis- 
dom. These angels are also naked, because nakedness corre- 
sponds to innocence.' 

2S1. I have conversed much with the angels concerning inno- 
cencc, and have been informed that it is the esse of all good, 
and therefore that good is only so far good as there is innocence 
in it ; consequently that wisdom is only so far wisdom as it par- 
takes of innocence ; that it is the same with love, charity, and 
faith ; and hence it is, that no one can enter heaven without inno- 
cence ; and that this is what is meant by the Lord where He 
says, '•'•Suffer the little children to come unto j\lc, and forbid 
them not ^ for of such is the kijigdom of the heavens. Verily, 
I say unto you., whosoever shall not receive the kiitgdojn of the 
heavens as a little child, shall not enter therein." Mark x. 14, 
15; Luke xviii. 16, 17. By little children in this passage, and 
also in other parts of the Word, are meant those who are iuno- 

' Tlint all in the inmost heaven are forms of innocence, n. 154, 27.V), 
3S37; and that, therefore, they appear to otiiers as infants, n. 154. Thai 
Ihey aro also naked, n. 165, S375, 9960. That nakedness is a sign of in- 
nocence, n. 165, S375. That spirits liave a custom of testifvinsj their in- 
nocence by putting off their clothes, and presenting themselves naked, n 
«375. 9960- 



HEAVEN AND HELL. 



ccnt.^ The state of innocence is also described by the Lord in 
Matt. vi. 25 to 34, but by pure corresj^ondences. Good is good 
only so far as innocence is in it, because all good is from the 
Lord, and because innocence consists in the desire to be led by 
the Lord. I have also been informed that truth cannot be con 
joined with good, and good with truth, except by means of in 
aocence. Hence also it is, that an angel is not an angel of hea- 
ven unless innocence be in him ; for heaven is not in any one 
until truth be conjoined with good in him ; whence the con\unc- 
'on of truth and good is called the heavenly marriage, and the 
neavenly marriage is heaven. I have been further informed, 
that truly conjugial love derives its existence from innocence, be- 
cause from the conjunction of good and truth in which two 
minds, — namely, of husband and wife, — are established ; and 
that this conjunction, when it descends into a lower sphere, is 
exhibited under the form of conjugial love ; for conjugial partners, 
like their minds, mutually love each other. Hence there is a 
playfulness as of infancy and innocence in conjugial love.^ 

282. Because innocence is the very esse of good with the 
angels of heaven, it is evident that the divine good proceeding 
from the Lord is innocence itself ; for it is this good which flgws- 



' That every good of love and truth of faith ought to have innocence in 
;t, that it may be good and true, n. 2526, 2780, 31 11, 3994, 6013, 7840, 9262, 
10134. That innocence is the essential of what is good and true, n. 2780, 
7S40. That no one is admitted into heaven unless he has something of 
innocence, n. 4797. 

" That love truly conjugial is innocence, n. 2736. That conjugial love 
consists in willing what the other wills, thus mutually and reciprocally, n. 
2731. That they who are in conjugial love cohabit together in the inmost 
principles of life, n. 2732. That there is a union of two minds, and thus 
that from love they are one, n. 1016S, 10169. That love truly conjugial 
derives its origin and essence from the marriage of good and truth, n. 
1728, 2729. Of certain angelic spirits who have a perception whether 
tliere be a conjugial principle, from the idea of the conjunction of good 
and )f truth, n. 10756. That conjugial love is altogether like the conjunc- 
tion )f good and of truth, n. 1094, 2173, 2429. 2503, 3103, 3132, 3155, 3179, 
3180, 435S, 5407, 5835. 9206, 9207, 9495. 9637- That therefore, in the Woid, 
b\ marriage is understood the marriage of good and truth, such as is in 
V>,;(4Vfn, and such as should be in the church, n. 3132, 4434, 4S35. 



176 



HEAVEN AND HELL. 



in with the angels, and affects their inmosts, and disposes and 
fits them to receive all the good of heaven. The case is similar 
with little children, whose interiors are not only formed by the 
ti'ansflux of innocence from the Lord, but are also continually 
adapted and disposed to receive the good of heavenly love ; since 
the good of innocence acts from the inmost, for it is, as v/as said, 
tlie esse of all good. From these considerations it is manifest 
tliat a'l innocence is from the Lord. Hence it is that the Loid 
fn the Word, is called a lamb, for a lamb signifies innocence.' 
Because innocence is the inmost in every good of heaven, there- 
fore also it so affects the mind, that he who has sensible percep- 
tion of it, — which happens when an angel of the inmost heaven 
appi'oaches, — seems unable to control himself, and to be affected 
and as it were transported with such delight, that every delight of 
the world appears comjsaratively as nothing. I speak this from 
experience. 

283. All who are in the good of innocence, are affected by in- 
nocence ; and affected according to the degree in which they are 
in that good. But they who are not in the good of innocence, 
are not affected by it. Wherefore all who are in hell are alto- 
gether opposed to innocence. They do not even know what in- 
nocence is. Yea, they are of such a nature, that in proporti'^n 
as any one is innocent, they burn to do him injur)'. Hence it is 
that they cannot bear the sight of little children ; as soon as they 
see them, they are inflamed with a cruel desire to hurt tlieni. 
From this it was made evident that the jDroprium of man, and 
thence the love of self, is opposed to innocence ; for all who are 
in hell are in the proprium, and thence in the love of self.* 



That a lamb, in the Word, signifies innocence and its good, n. 3994, 
10132. 

• That the proprium of man consists in loving himself more than God, 
and the world more than heaven, and in making his neighbor of no ac- 
count in respect to himself; thus that it consists in the love of self and of 
the w.)rld, n. 694, 731, 4317, 5660. That the wicked are altogether oppoied 
to innocence, so that they cannot endure its presence, n. 2126. 



HE A VEN AND HELL. 



(77 



THE STATE OF PEACE IN HEAVEN. 

2S4. He who has not experienced the peace of heaven, can 
have no conception of the peace which the angels enjoy. Nay, a 
man, so long as he is in the body, cannot receive the peace of 
heaven, consequently cannot perceive it, because man's percejv 
tion is in the natural [degree]. In order to perceive it, he should 
be of such a character, that as to his thought, he can be elevated 
and withdrawn from the body, and be kept in the spirit, and then 
be with the angels. Because the j^eace of heaven has thus been 
perceived by me, I am able to describe it ; not indeed by words, 
such as it is absolutely, — because human words are inadequate, — 
but only by words such as it is relatively, as compared with that 
mental repose which those enjoy who are content in God. 

285. There are two inmost things of heaven, namely, inno- 
cence and peace. They are called the inmost, because they pro- 
ceed immediately from the Lord. Innocence is that from which 
every good of heaven is derived, and peace is that from which 
is derived all the delight of good. Every good has its delight ; 
and both the good and the delight pertain to love ; for what is 
loved is called good, and perceived as delightful. Hence it fol- 
lows, that those two inmost things, which are innocence and 
peace, proceed from the Lord's divine love, and affect the angels 
from the inmost. That innocence is the inmost [jorinciple] of 
good, may be seen in the chapter immediately preceding, which 
treats of the state of innocence of the angels of heaven ; but that 
peace is the inmost [principle] of delight derived from the good 
of innocence, shall now be explained. 

2S6. Th; origin of peace shall first be declared. Divine peace 
is in tht Lord, existing from the union of the Divine Itself and 
the Divine Human in Him. The Divine of peace in heaven is 
licin the Lord, existing from the conjunction of Himself with 
the angels of heaven, and in particular from the conjunction of 
good and truth in every angel. These are the origins of peace. 
Whence it may be manifest, that peace in the heavens is the Di- 
vine inmostly affecting with blessedness every good there, — ^yea, 
23 K» 



'78 



HEA VEN AND HELL. 



is tlie source of all the joy of heaven ; and that, in its essence, il 
is the Divine joy of the Lord's divine love, resulting from the con- 
junction of Himself with heaven and with every one there. 
This joy — perceived by the Lord in angels, and by angels from 
tlie Lord — is peace. Hence by derivation, the argels have all 
that is blessed, delightful, and happy, or tliat which is called hea- 
venly joy.' 

387. Because the origins of peace are from this source, there- 
fore the Lord is called the Prince of peace, and saj-s that peace 
is from Him, and that in Him is peace. The angels also are 
called angels of peace, and heaven the habitation of peace ; as 
in the following passages : " Unto us a child is born, utito us a 
Son is given, and the government shall be upon his shoulder l 
and his name shall be called Wonderful, Counsellor, God, Hero, 
Father of JStertiity, Prixce of Peace ; of the increase of his 
govermnent and peace there shall be no end." Isaiah ix. 5, 6. 
Jesus said, " Peace / leave with you. My peace I give unto 
you ; not as the -vorld giveth give I unto you." John xiv. 27. 
'■'•These things have I spoken unto you, that in Me ye may have 
PEACE." John xvi. 33. '■'•ychovah shall lift up His faces utito 
thee, and give thee peace." Numb. vi. 26. " The axgels of 
PEACE ivecp bitterly. The pathways are laid waste." Isaiali 
xxxiii, 7, S. '•'■The work of justice shall be peace, and My 
people shall dwell in the habitation of peace." Isaiah xxxii. 
17, 18. That Divine and heavenly peace is the peace which iti 
meant in the Word, is also evident from other passages where it 
is named ; as in Isaiah lii. 7 ; chap. liv. 10 ; chap. lix. 8 ; Jereni. 
xvi. 5 ; chap. xxv. 37 ; chap. xxix. 11 ; Haggai ii. 9 ; Zech. viii, 
12; Psalm xxxvii. 37 ; and elsewhere. Because peace signifies 
the Lord and heaven, and also heavenly joy and the delight ot 
good, therefore the salutation in ancient times was, peace be 



That by peace, in the supreme sense, is meant the Lord, — because 
peace exists from Him; — and, in the internal sense, heaven, because its 
inhabitants are in a state of peace, n. 37S0, 46S1. That peace in the hea- 
vens is the Divine inmostly affecting with blessedness every good and 
truth there, and that it is incomprehensible to mar, n. 92, 37S0, 5662, S455, 
8665. That divine peace is in good, but not in truth without good, n< 
8722. 



HEAVEN AND HELL. 



179 



UNTO YOU. This form has descended to the present day, and 
was also ratified by the Lord when He said to the disciples whom 
He sent forth, '•'•Into xohatsocver Jiouse ye etite?^ first say.. Peace 
be to this house; and if the son of peace be there., your peace 
shall rest upon it." Luke x. 5, 6. And the Loi^d Himself also, 
when He appeared to the apostles, said, '•^ Peace be with you" 
John XX. 19, 21, 26. A state of peace is also understood in the 
VV^ord, wherein Jehovah is said to have smelted an odor of rest, 
as in [the original of] Exod. xxix. 18, 25, 41 ; Levit. i. 9, 13, \*] ; 
chap. ii. 2, 9; chap. vi. 8, 14; chap, xxiii. 12, 13, 18; Numb. 
XV. 3, 7, 13 ; chap, xxviii. 6, 8, 13 ; chap. xxix. 2, 6, 8, 13, 36; 
an odor of rest, in the celestial sense, signifies the perception of 
peace.' Since peace signifies the union of the Divine Itself and 
the Divine Human in the Lord, and the conjunction of the Lord 
with heaven and the church, and with all in heaven, and also 
with those in the church who receive Him, therefore the Sabbath 
was instituted in remembrance of these things, and was named 
from rest or peace, and was the most holy repixsentative of the 
church. And therefore the Lord called Himself the Lord of the 
Sabbath, Matt. xii. 8 ; Mark ii. 27, 28 ; Luke vi. 5.' 

288. Because the peace of heaven is the Divine inmostly affect- 
ing with blessedness the good itself which is with the angels, 
therefore it does not come to their manifest perception, except by 



' That odor, in the Word, signifies the perceptivity of what is agreeable 
or disagreeable, according to the quality of the love and the faith, of which 
it is predicated, n. 3577, 4626, 4628, 4748, 5621, 10292. That an odor of 
rest, when applied to Jehovah, denotes the perceptivity of peace, n. 925, 
10054. That on this account, frankincense, incense, odors in oils and 
ointments, v.eic made representative, n. 925, 4748, 5621, 10177. 

^ That the sabbath, in the supreme sense, signifies the union of the es- 
sential Divine with the Divine Human in the Lord; in the internal sense, 
the conjunction of the Divine Human of the Lord with heaven and the 
church ; and in general, the conjunction of good and truth, thus the hea- 
venly marriage, n. 8495, 10356, 10730. Hence that to rest on the sabbath 
day signified a state of that union, because then the Lord had rest, and by 
it there is peace and salvation in the heavens and on earth ; and, in the 
resjiective sense, the conjunction of the Lord with man, because then he 
has peace and salvation, n. 8494, 8510, 10360, 10367, 10370, 10374, 10668, 
10730- 



HEA VEN AND HELL. 



d delight of heart when they are in the good of their life, by a 
pleasantness when they hear truth which is in agreement with 
their good, and by a cheerfuloess of mind when they perceive 
their conjunction ; nevertheless it flows thence into all the acts 
and thoughts of their life, and there presents itself as joy even in 
an external form. But peace as to quality and quantity diftcrs in 
the heavens according to the innocence of those who are there 
because innocence and peace go hand in hand ; for, as was said 
above, innocence is that from which is all the good of hei. .'en, 
and peace is that from which is all the delight of that good. 
Hence it is evident that the like things may here be said concern- 
mg a state of peace, as were said in the foregoing chapter con- 
cerning a state of innocence in the heavens, because innocence 
and peace are conjoined like good and its delight ; for good is 
perceived by its delight, and delight is known from its good. 
Such being the case, it is evident that the angels of the inmost 
or third heaven are in the third or inmost degree of peace, 
because they are in the third or inmost degree of ini^ocence ; and 
that the angels of the inferior heavens ai'e in a less degree of 
peace, because in a less degree of innocence ; (see above, n. 2S0). 
That innocence and peace dwell together like good and its de- 
light, may be seen in the case of little children, who, because 
they are in innocence, are also in peace ; and because they are in 
peace, therefore they are full of playfulness ; but their peace is 
external, for internal peace, like internal innocence, is not given 
except in wisdom, and therefore in the conjunction of good and 
trutli, — for this is the origin of wisdom. Heavenly or angelic 
peace exists also with men who are in wisdom from the conjunc- 
tion of good and truth, and are thence conscious of content in 
God ; yet while they live in the world, that peace lies stored up 
in their interiors, but is revealed when they leave the body and 
enter heaven, for then the interiors are opened. 

289. Because divine peace exists from the conjunction of the 
I-ord with heaven, and specifically with every angel from the 
conjunction of good and truth, therefore when the angels are in 
a state of love, they are in a state of peace ; for then goc d is 
conjoined to truth with them. That the states of the angels un- 
dergo regul.u -Uianges maj be seen above, n. 154 to i6o. Tht 



HEA VEN AND HELL. 



case is similar witli a man while becoming regenerated. When 
the conjunction of good and truth exists with him, as is the case 
especially after temptations, he then comes into a state of delight 
from heavenly peace.' This peace may be compared to the 
morning or dawn in time of spring, when, the night being past, 
all things of the earth begin to live anew from the rising of the 
sun, which causes vegetation, refreshed by the dew that descends 
from heaven, to diftuse its fragrance around, — while the vernal 
lemperature imparts fertility to the ground, and insjaires pleasant- 
ness into human minds ; and this, too, because the morning or 
dawn in time of spring, corresponds to the state of j^eace of the 
angels in heaven ; see n. 155.^ 

290. I have also conversed with the angels about peace ; and I 
remarked that it is called peace in the world, when wars and 
hostilities cease between kingdoms, and when enmity and discord 
cease among men ; and that internal peace is believed to consist 
in a repose of mind arising from the i^emoval of cares, and espe- 
cially in tranquility and delight from success in business. But the 
angels said, that repose of mind, and tranquility and delight, 
arising from the removal of cares and from success in business, 
appear to be the constituents of peace, but are not so, except with 
those who are in heavenly good, since there is no peace except 
In that good ; for peace flows-in from the Lord into the inmost 
degree of their minds, and from their inmost it descends and 
flows down into the lower degrees, and produces repose of the 
rational mind \jnens\ tranquility of the natural mind \animus\ 
and joy thence. But they who are in evil have no peace.^ There 
appears, indeed, something like rest, tranquility, and delight, 
when things succeed according to their wishes, but it is external 



' That the conjunction of good and truth with man Mho is regenerating, 
is eilected in a state of peace, n. 3696, 8517. 

= That the state of peace in the heavens is like the state of daj-dawti 
and of spring on earth, n. 1726, 27S0, 5662. 

' Tliat tlie cupidities which originate in the love of self and of the 
world, entirely take away peace, n. 3170, 5662. That some make peace to 
consist in restlessness and in such things as are contrary to peace, n. 5C62, 
That there can be no peace, unless the cupidities of evil are removed, n< 
S662 



r82 



HEA VEN AND HELL. 



and not internal; for internally they burn with enmity, hatred, 
revenge, cruelty, and many other evil lusts, into which their exter- 
nal mind also rushes,— bursting foi'th into violence if unrestrained 
by fear, — the moment they see any one who is not favorable to 
tliem. And hence it is that their delight dwells in insanity, but 
tlie delight of those who are in good dwells in wisdom. The 
dilVerence is like that between hell and heaven. 



THE CONJUNCTION OF HEAVEN WITH THE HUMAN RACE. 

291. It is known in the church that all good is from God, 
and none from man, and that no one therefore ought to ascribe 
any good to himself; and it is also known that evil is from the 
devil. Hence it is that they who speak from the doctrine of the 
church, say of those who act well, and also of those who speak 
and preach piously, that they are led of God ; but the contrary 
of those who do evil and speak impiously. This would not be 
so, unless man had conjunction with heaven and conjunction 
with hell ; and unless those conjunctions were with his will and 
understanding, — for from these the body acts and the mouth 
speaks. What that conjunction is shall now be told. 

292. With every man there are good spirits and evil spirits. 
By means of the good spirits man has conjunction with heaven, 
and by means of the evil spirits, with hell. Those spirits are in 
the world of S23irits, which is in the midst between heaven and 
hell, — which world will be particularly treated of hereafter. 
Wlien those spirits come to a man, they enter into all his memory, 
J nd thence into all his thought; evil spirits, into those things of 
the memory and thought which are evil, but gooo spirits, into 
those things of the memory and thought which are good. The 
spirits are not at all aware that they are with the man; but when 
they are with him, they believe that all the things which belong 
to the man's memory and thought are their own ; neither do they 
gee the man, because the things in our solar world do not fall 



HEAVEN AND HELL. 



within the compass of thci/ vision.' The gicatcst care is exer 
cised by the Lord to prevent spirits from knowing that they 
are with man ; for if they knew it, they would speak wilh hiin, 
and then evil spirits would destroy him ; for evil spirits, because 
the\ arc conjoined wilh hell, desire nothing more than to destroy 
man, not only as to his soul, that is, as to his faith and love, but 
even as to his body. It is otherwise when they do not speak 
with man ; then they are not aware that what they think, and 
also what they speak among themselves, is from him, — for they 
even speak from man, when conversing among themselves, — 
but believe that the things which they sjDcak are their own, 
and every one esteems and loves his own. Thus spirits are 
obliged to love and esteem man, although they are not aware 
of it. That there is such conjunction of spirits with man, has 
been made so thoroughly known to me by the continual expe- 
rience of many years, that thei'c is nothing of which I am more 
ceitain. 

293. Spirits who communicate with hell are also adjoined to 
man, because man is born into evils of every kind, and hence his 
first life is altogether from them ; wherefore, unless spirits of a 
quality similar to his own were adjoined to him, he could not 
live, yea, could not be withdrawn from his evils and be reformed. 
Wherefore he is held in his own life by evil spirits, and withheld 
from it b}' good spirits. By means of both, he is also in equilib- 
rium ; and because he is in equilibrium he is in his freedom, and 
can be withdrawn from evils and inclined to good ; and good can 
also be implanted in him, which could by no means be done un- 
less he were in freedom ; nor could he be endowed with freedom 
unless spirits from hell acted on one side, and spirits from heaven 
on the other, and man were in the midst. It has also been 
shown me that man, so far as he partakes of what is hereditary, 



' That angels and spirits are attendant on every man, and that by them 
man has communication with the spiritual world, n. 697, 2796, 2SS6, 2SS7, 
4047, 4048, 5S46 to 5S66, 5976 to 5993. That man without spirits attendant 
on him cannot live, n. 5993. That man does not appear to spirits, neither 
do spirits appear to man, n. 5862. That spirits can see nothing which is 
»n our solar world belonging to man, except what belongs to him with 
whom they speak, n. 1880 



184 HE A VEN AND HELL. 

and thence of self, would have no life if he were not permitted 
to be in evil ; and none also if he were not in freedom ; and more- 
over, that he cannot be compelled to good ; that what is induced 
by compulsion does not adhere ; as also that the good which man 
receives in freedom is implanted in his will, and becomes as it 
were his own ;^ and that hence man has communication with 
hell, and also with heaven. 

294. The nature of the communication of heaven with good 
spirits, and of hell with evil spirits, and thence of the conjunc- 
tion of heaven and hell with man, shall also be made known. 
All the spirits who are in the world of spirits, have communica- 
tion with heaven or with hell ; the evil with hell, and the good 
with heaven. Heaven is distinguished into societies ; and so is 
hell. Every spirit belongs to some societ\', and subsists by influx 
thence ; thus he acts as one with it. Hence it is, that as man is 
conjoined with spirits, so he is conjoined with heaven or with 
hell, and indeed with that society there in which he is as to his 
aflection or as to his love : for all the societies of heaven are dis- 
tinct, according to the affections of good and truth ; and all the 
societies of hell, according to the affections of evil and the false. 
Concerning the societies of heaven, see above, n. 41 to 45, also 
n. 148 to 151. 

295. The spirits adjoined to a man are of a like quality with 
the man himself, as to afl'ection or as to love. But good spirits 
'are adjoined to him by the Lord, whereas evil spirits are invited 
by the man himself. His attendant spirits, however, are changed 
according to the changes of his affections. Hence one class 
attend him in infancy, another in childhood, another in youth 

iThat all freedom is of love and affection, since what a man loves that 
he does freely, n. 2870, 3158. 8907, 8990, 9585, 9591. Since freedom is of 
love, it is therefore of man's life, n. 2873. That nothing appears as man's 
own but what is from freedom, n. 2880. That man ought to have freedom, 
to be capable of being reformed, n. 1937, 1947, 2876, 2SS1, 3145, 3146, 3158, 
4031, 8700. That otherwise the love of good and of truth cannot be implanted 
in man, and be appropriated apparently as his own, n. 2877, 2879, 2880, 2888, 
8700. That nothing is conjoined to man*hich is of compulsion, n. 2875, 8700, 
That if man could be reformed by compulsion, all would be reformed, n. 2881^ 
That what is of compulsion in reformation is hurtful, n. 403 1. What states of 
compulsion are, n. 8392. 



HEA VBN AND HELL. 



and manhood, and another in old age. Sphits are present in 
infancy, who are characterized by innocence, and therefore com- 
municate with the heaven of innocence, which is the inmost or 
tliird heaven ; those are present in cliildhood, wlio are distin- 
guished by the aflection of knowing, and therefore communicate 
with the ultimate or first heaven ; those are present in youtn and 
manhood who are in the affection of truth and good, and thence 
in intelligence, and thei-efore communicate with the second oi 
middle heaven ; but those are present in old age who are m wis- 
dom and innocence, and therefore communicate with the inmost 
or third heaven. But this adjunction is effected by the Loid with 
those who are capable of being reformed and regenerated ; it is 
otherwise, however, with those who are not. Yet good spirits 
are also adjoined to these latter, in order that, through their influ- 
ence, they may be withheld from evil as much as possible ; but 
their immediate conjunction is with evil spirits who communicate 
with hell, and who are of like character with themselves. If they 
be lovers of themselves, or lovers of gain, or lovers of revenge, 
or lovers of adultery, similar spirits are present, and as it were 
dwell in their evil aflections ; and as far as man cannot be re- 
strained from evil by good spirits, so far evil spirits inflame him ; 
and as far as the affection rules, so far they adhere to him and do 
not recede. Thus a wicked man is conjoined with hell,' and a 
good man with heaven. 

296. Man is governed by spirits from the Lord, because he is 
not in the order of heaven ; for he is born into the evils of hell, 
thus into a state altogether contrary to divine order. Wherefore 
he must be brought back into order ; and this can only be effected 
by means of spirits. It would be otherwise if man were born 
into good, which is according to the order of heaven ; then he 
would not be governed of the Lord by spirits, but by order itself, 
thus by common influx. Man is governed by this influx as to 
those things which proceed from his thought and will into act, 
thus as to his words and actions ; for both the latter and the 
former flow according to natin-a] order ; with these, therefore, 
the spirits who are adjoined to man have nothing in common, 
Animals likewise are governed by influx from the spiritual world, 
because they are in the order of their life ; nor have they been 
24 



HEAVEN AND HELL. 



able to pei-vert and destroy it, because they have not the rational 
faculty. What the distinction is betv^ een men and beasts, may 
be seen above, n. 39. 

297. As to what further concerns the conjunction of heaven 
with the human race, it is to be remarked that the Lord Himself 
rtows-in with every man, according to the order of heaven, — 
both into his inmosts and into his ultimates, — and disposes hiin 
\o receive heaven, and governs his ultimates from his inmosts. 
and at the same time his inmosts from his ultimates, and thus 
holds in connection everything that belongs to him. This influx 
of the Lord is called immediate influx ; but the other influx, 
which is effected through the medium of spirits, is called mediate 
influx. The latter subsists by means of the former. Immediate 
hrflux, which is of the Lord Himself, is from His Divine Human 
into the will of man, and through the will into his understand- 
ing ; thus into the good of man, and through his good into his 
truth, or, what is the same, into his love, and through his love 
into his faith ; but not the reverse, still less into faith without 
love, or into truth without good, or into the understanding which 
is not in agreement with the will. This divine influx is per- 
petual, and is received in good by the good, but not by the evil ; 
th<.'?'^ either reject it, or suffocate it, or pervert it. Hence their 
lifp 'S an evil life, which, in the spiritual sense, is death.' 



' That the distinction between men and beasts is, that men are capable 
of being elevated by the Lord to Himself; of thinking about the Divine 
Being; of loving Him, and thus of being conjoined to the Lord, whence 
they have eternal life: but that it is otherwise with beasts, n. 4525, 6323, 
9231. That beasts are in the order of their life, and that, therefore, tliey 
are born into things suitable to their nature; but that man is not born 
into the order of his life, and that, therefore, he must be brought into it 
by things intellectual, n. 637, 5S50, 6323. That according to general influx, 
thought falls into speech with man, and will into gestures, n. 5S62, 5990, 
6192, 621 1. Concerning the general influx of the spiritual world into the 
li -es of beasts, n. i()33. 3646. 

' That there is immediate influx from the Lord, and also a mediate 
influx through the spiritual world, n. 6063, 6307, 6472, 96S2, 96S3. That 
the immediate influx of the Lord is into the most minute of all things, n. 
6058, 6474 to 647S, 8717, S72S. That the Lord flows into first and at the 
Game time into last principles, and in what manner, n. 5147, 5150, 647^ 



HEA VEN AND HELL. 



187 



298. Tlie spirits who are with man, as well those who are 
conjoined with heaven as those who are conjoined with hell, 
nt ;er flow into man from their own memory and consequent 
thought, — for in that case, man would know no otherwise than 
that their thoughts were his own, as may be seen above, n. 
256- But still, through them, there flows into man from heaven, 
ar. afiection which is of the love of good and truth, and from 
hell, an aflection which is of the love of evil and the false. So 
far, therefore, as the aflection of man agrees with that which 
flo\vs-in, he receives it in his own thought, — for the interior 
thought of man is in j^erfect agreement with his affection or love ; 
but so far as it does not agree, he does not receive it. Since, 
therefore, thought is not infused into man by spirits, but only the 
aflection of good and the aflection of evil, it is evident that man 
has the power of choice, because he has freedom ; thus that he 
can in thought receive good, and reject evil, for he knows what 
is good and what is evil from the Word. What he receives in 
thought from aflection, is also appropriated to him ; but what he 
does not receive in thought from aflection, is not appropriated to 
him. From these observations the nature of the influx into man 
of good from heaven, and of evil from hell, may be clearly seen. 

299. It has also been granted me to know the origin of anxiety, 
grief of mind, and interior sadness, called melanclioly, where- 
with man is afllicted. There are certain spirits who are not yet 
in conjunction with hell, because they are as yet in their first 
state, — concerning whom hereafter, when treating of the world of 
spirits. These love undigested and malignant substances, suclr as 
meats in a state of corruption in the stomach ; wherefore they are 
present where there are such things with man, because these are 



7004, 7007, 7270. That the influx of the Lord is into the good in man, 
and through good into truth, and not vice versa, n. 54S2, 5649, 6027, 86S5, 
^701, 10153. That the life which flows-in from the Lord varies according 
to Uic state of man and according to the quality of his reception, 11. 2SSS, 
<;(>S6, 6472, 7343. That the good which flows-in from the Lord is turned 
mto evil with the wicked, and truth into the false; from experience, n. 
^607, 4632. That the good, and the truth thence derived, which continuallj 
Howf-in from the Lord, is received so far as evil and the false thence 
derived do not oppose, n. 241 1, 3142, 3147, 5S28. 



x88 



HE A VEN AND HELL. 



delightful to them, and there they converse with one another from 
Iheii own evil aflection. The affection of their discourse flows 
ihence into man ; and if it be contrary to his aflection, it bec^omes 
hi him sadness and melancholy anxiety' ; but if it be agreeable to 
his aflection, it becomes in him gladness and cheerfulness. 
These sjDirits appear near the stomach, some to the left of it, 
some to the right, some beneath, some above, also nearer and 
more remote, thus variously, according to the quality of tlie aflec 
tions whereby they are distinguished. That this is what pro- 
duces anxiety of mind, has been made known to me and proved 
by much experience ; for I have seen such spirits, heard them, 
felt the anxieties occasioned by them, and conversed with them. 
They have been driven away, and the anxiety ceased ; they have 
returned, and the anxiety returned ; and I have perceived its in- 
crease and decrease according to their appioach and removal. 
Hence was made manifest to me tlie origin of the persuasion en- 
tertained by some, who do not know what conscience is, — because 
they have none themselves, — that its pangs arise from a disordered 
stomach.' 

300. The conjunction of heaven with man is not like that of 
one man with another, but is a conjunction with the interiors 
which belong to his mind, thus with his spiritual or internal 
man. But there is a conjunction with his natural or external 
man by correspondences, which conjunction will be spoken of in 
the following chapter, where the conjunction of heaven with man 
by the Word is treated of. 

301. That the conjunction of heaven witli the human race, and 

' Thnt the}' who liave no conscience do not know what conscience is, n. 
7490, 912 1. That there are some who laugh at conscience when they hear 
wliat it is, 11. 7217. That some believe that conscience is nothing; sonic 
that it is something natural, which is sad and mournful, arising either 
from causes in tiie body, or from causes in the world; and others that it 
is something peculiar to the vulgar, and occasioned by religion, n. 95CX 
Tl at there is a true conscience, a spurious conscience, and a false con- 
science, n. 1033. That pain of conscience is anxiety of mind on account 
of what is unjust, insincere, and in any respect evil, which man believes 
to be contrary to God, and to the good of his neighbor, n. 7217. Thai 
they have conscience who are in love to God and charity toward the 
neigl'bor, but not they who are not so principled, n. S31, 965, 23S0, 7490. 



HEA VEN AND HELL. 



189 



of the human race with heaven, is such that one subsists from 
thvi other, will also be shown in the next chapter. 

302. I have conversed with the angels concerning the conjunc- 
tion of heaven with the human race ; and I remarked that the 
man of the church says, indeed, that all good is from God, and 
that angels are present with man ; but that still few believe that 
they are conjoined to him, and still less that they are in his 
thought and aflection. To this the angels replied, tliat they knew 
theie was such a belief, and even such a mode of speaking in 
the world, and especially within the church, (at which they won- 
dered), where nevertheless is the Word, which teaches them 
concerning heaven, and concerning its conjunction with man ; 
when yet there exists such conjunction, that man were incapable 
of the slightest thought unless spirits were adjoined to him, and 
that his spiritual life depends on this conjunction. They said 
that the cause of the ignorance on this subject is, that man sup- 
poses he lives from himself, without connection witli the First 
Esse of life, and that he is not aware that he has such connection 
tlirough the heavens ; when yet, if that connection were dissolved, 
he would instantly fall down dead. If man believed, — what is 
really ti'ue, — that all good is from the Lord, and all evil from 
hell, he then would not take merit to himself on account of his 
good, nor would evil be imputed to him ; for then, in every good 
thought and act he would look to the Lord, and every evil which 
flows-in would be rejected to hell whence it came. But because 
man does not believe in any influx from heaven and from hell, 
and consefjuently supposes that all things which he thinks and 
wills are »n himself, and thence from himself, he appropriates 
evil to himself, and the good which flows-in he defiles with merit 



igo HBA VBN AND HELT.. 



THE CONJUNCTION OF HEA^'T;N WITH MAN BY THE 
WORD. 

303. They who think from interior reason can see that there 
is a connection of all things by intermediates with the First, and 
t'lat whatever is not in connection therewith, drops out of exist- 
ence ; for they know, when they reflect, that nothing can subsist 
from itself, but everything from what is prior to itself, thus from 
the First ; and that the connection of anything with what is prior 
to itself, is like that of an eflect with its efficient cause ; for when 
tlie efficient cause is taken away from its efiect, the effect is dis- 
solved and destroyed. Since the learned have so thought, there- 
fore they have seen and affirmed that subsistence is perpetual exist- 
ence ; thus tliat all things perpetually exist, that is, subsist from the 
First, because from Him they originallv existed. But Avhat is the 
connection of everything with what is prior to itself, thus with 
the First, from Whom are all things, cannot be explained in a 
few words, because it is various and diverse ; only in general, 
that there is a connection of the natural world with the sjtjiritual 
world, and that hence there is a correspondence of all things in 
the natural world with all things in the spiritual world, — con- 
cerning which correspondence, see n. 103 to 115 ; also that there 
is a connection, and consequent correspondence, of all things of 
man with all things of heaven ; concerning which also above, n. 
S7 to 102. 

304. Man was so created, that he has connection and conjunc- 
tion with the Lord, but with the angels of heaven he has only 
consociation. He has not conjunction with the angels, but only 
consociation, because from creation he is like an angel as to his 
interiors which belong to tlie mind ; for the will and imderstand 
ing of man are like the will and understanding of an angel 
Hence it is that after liis decease, if he had lived accoriling to di' 
vine order, he becomes an angel, and receives wistlom similai to 
that of the angels. When, therefore, the conjunction of man 
with heaven is spoken of, his conjunction with the Lord and his 
consociation with the angels are meant ; for heaven is not heaver 



HEA VEN AND HELL. 



191 



from tiiij tliing proper to the angels, but from the Divine of the 
Lord. (That the Divine of the Lord makes heaven, may be seen 
above, n. 7 to 23). Man, however, has something more than the 
angels, in that he is not only in the spiritual world as to his inte- 
riors, but also at the same time in the natural world as to his ex- 
teriors. His exteriors, which aie in the natural world, are alii 
things which belong to his natural or external memory, and thence 
are subjects of thought and imagination. These in general are 
knowledges and sciences, with their delights and pleasures, so far 
as they savor of the world ; also various pleasures which belong 
to the sensual principles of the body, together with the senses 
themselves, the speech, and actions. All these things are the ul- 
timates also in which the divine influx of the Lord closes ; for it does 
not stop in the middle, but proceeds to its ultimates. From these 
facts it is evident that the ultimate of divine order is in man ; and 
that, because he is the ultimate, he is also its basis and founda- 
tion. Because the divine influx of the Lord does not stop in the 
middle, but proceeds to its ultimates, as was said, and because the 
medium [or middle] through which it passes, is the angelic hea- 
ven, and the ultimate is in man, and because nothing uncon- 
nected can exist, it follows that the connection and conjunction 
of heaven with the human race are such, that the one subsists 
from the other ; and that the human race without heaven, would 
be like a chain without any hook ; and that heaven w'ithout the 
human race, woidd be like a house without a foundation.' 



' That nothing exists from itself, but that everj thing exists from what 
is prior to itself, and thus all things from the First; that they also subsist 
from Ilim who gave them existence; and that to subsist is to exist per- 
petually, n. 2SS6, 2SSS, 3627, 362S, 364S, 4523, 4524, 6040, 6056. That di- 
vine order does not stop in the middle, but proceeds to ultimates, and there 
terminates; that the ultimate is man, and that divine order therefore 
terminates in man, n. 634, (2S53), 3^)32, 5897, (6239), 6451, 6465, 9216, 
^■9217'), 9824, 9S2S, 9S36, 9905, 10044, 10329, 10335, 1054S. That interioi 
Ihing; flow by successive order into external things, even to the extreme 01 
ultimate, and that there, also, they exist and subsist, n. 634, 6239, 6465, 
9216, 9217. That interior things exist and subsist in what is ultimate in 
simultaneous order, concerning which, n. 5897, 6451, S603, 10099. That 
hence all interior things are held together in connection from the First by 
Uie last, n. 9828. That hence the first and the last signify all things in 



19a 



HEA VEN AND HELL. 



305. But because man, through the love of self and the world, 
has broken this connection with heaven, by averting his interiors 
therefrom and turning them to tlie world and himself, and has 
thus witlidrawn himself so as no longer to serve as a basis and 
foundation for heaven, therefore a medium has been provided by 
the Lord to supj^ly the place of such basis and foundation, and 
also to sen'e for tiie conjunction of heaven with man. This me- 
dium is the Word. But how the Word serves for such a medium, 
has been shown in many passages in the Arcana Ccelestia, 
all of which may be seen collected together in the little work, . 
concerning The White Horse mentioned in the Apocalypse ; 
and also in the Appendix to the Heavenly Doctrine, some pas- 
sages from which are here adduced in the notes below.' 

306. I have been informed from heaven, that the most ancient 



general, and every particular thing, thus the whole, n. 10044, 10329, 10335, 
and that hence there is strength and power in ultimates, n. 9S36. 

' That the Word in its literal sense is natural, n. S7S3, because the 
natural is the ultimate principle, in which spiritual and celestial things, 
which are things interior, close, and on which they subsist, as a house 
upon its foundation, n. 9430, 9433, 9S24, 10044, 10436- That the Word, in 
order to be of such a quality, is written by pure correspondences, n. 1403, 
1408, 1409, 1540, (1615), 1659, 1709, 17S3, S615, 10687. That because the 
Word consists of pure correspondences in the literal sense, it is the conti- 
nent of the spiritual and celestial sense, n. 9407. That it is accommodated 
both to men and angels at the same time, n. 1767 to 1772, 18S7, 2143, 2157, 
2275) 2333, 2395, 2540, 2541, 2547, 2553, 73S1, SS62, 10322. That it is the 
medium for uniting heaven and earth, n. 2310, 2495, 9212, 9216, 9357, 
9396, 10375. That the conjunction of the Lord with man is eftectcd by the 
Word, through the medium of the internal sense, n. 10375. That by the 
whole Word and by every part of it there is conjunction, and that hence 
the Word is wonderful above all other writings, n. 10632, 10633, 10634. 
That since the Word was written, the Lord speaks by it to men, n. 10290. 
That the church, where the Word is, and where the Lord is known by the 
Word, when compared with those who are out of the church, and have 
not the Word, and know not the Lord, is like the heart and lungs in man 
with respect to the other parts of the body, which live from them as from 
tlie fountains of their life, n. 637, 931, 2054, 2S53. That the universal 
church on earth is as one man before the Lord, n. 7396, 9276. Hence it is 
that unless there was a church on the earth where the Word is, and where 
the Lord is known by the Word, the human race here would perish, n. 
468, 637, 931, 4545, 10452. 



HE A VEN AND HELL. 



people had immediate revelation, since their interiors were turned 
toward heaven ; and that thence there was conjunction of the 
Lord with the human race at that time. But after their times, 
that there was not such immediate revehition, but mediate by cor- 
respondences ; for all the divine worship of the peojjle who suc- 
ceeded the most ancient, consisted of correspondences ; from 
which circumstance the churches of that period were called rep- 
lesentative churches. For the nature of correspondence and 
icpresentation was at that time well known. They knew that 
all things Avhich exist on earth corresponded to the s^Diritual 
lliings in heaven and in the church ; or, what is the same, repre- 
sented them ; wherefore the natural things which constituted the 
externals of their worship, served them as mediums for thinking 
spiritually, thus in unison with the angels. After the science of 
correspondences and representations was obliterated, then the 
Word was written, in which all the words and sentences are cor- 
respondences ; thus they contain a s^Diritual or internal sense, 
which the angels understand. Wherefore when man reads the 
Word, and understands it according to the literal or external 
sense, the angels understand it according to the internal or spir- 
itual sense ; for all the thought of angels is spiritual, but the 
thought ( f man is natural. Spiritual and natural thought indeed 
appear different, but still they are one, because they correspond. 
Hence it is, that after man removed himself from heaven, and 
severed the bond of connection therewith, a medium of conjunc- 
tion by means of the Word was provided by the Lord. 

307. How heaven is conjoined with man by means of the 
Word, I will illustrate b}' citing a few passages. The New Jeru- 
salem is described in the Apocalypse in these words : "/ saw a 
new heaven and a new earth ; and tJic fornier heaven and the 

former earth had passed azvay. And I saw the holy city ye- 
rusalem coming down from God out of heaven. — The city was 
four square., its length as great as its breadth; and the angel 
measured the city with a reed., twelve thousand furlongs. 

The length and the breadth and the hight of it were equal', 
and he measured the wall thereof., a hundred and forty four 
cubits, the measure of a 7nan, that is, of the angel. The 
building of the wall was of Jasper ; but the city itself was 
25 I 



194 



HEAVEN AND HELL. 



■pure gold., and like imto pza'e glass ', and the foundations of 
the -wall were adorned -with every precious stone. — The twelve 
gates were twelve pearls ; — and the street of the city was pure 
gold as it were transparent glass." chap. xxi. i, 3, i6, [19, 21]. 
When a man reads these words, he understands them merely ac 
cording to the sense of the letter, which is, that the visible hea- 
ven and earth are to perish, and a new heaven to be created ; and 
*hat the holy city Jerusalem is to descend upon the new eailli, and 
that it is to be, in all its dimensions, according to this description. 
But the angfels attendant on man understand these thingrs in a 
manner altogether difierent, — for they understand spiritually 
what man understands natin-ally. By the new heaven and new 
earth they understand a new church. By the city Jerusalem com- 
ing down from God out of heaven, they understand its heavenly 
doctrine revealed by the Lord. By its length, bixadth, and hight, 
which are equal, — each being twelve thousand furlongs, — they 
understand all the goods and truths of that doctrine in the com- 
plex. By its wall, they understand the truths which protect it. 
By the measure of the wall, a hundred and forty-four cubits, 
which is the measure of a man, that is, of the angel, they under- 
stand all those protecting truths in the complex, and their qual- 
ity. By its twelve gates, which were of pearls, they understand the 
ti'uths Avhich introduce. Pearls also signify such truths. By the 
foundations of the wall, which were of precious stones, they un- 
derstand the knowledges on which that doctrine is founded. By 
the gold like unto clear glass, of which the city and its street con- 
sisted, they luiderstand the good of love, from which the doctrine 
with its truths is transparent. Thus do the angels understand all 
those things, — in a manner quite difierent from man. The natu- 
ral ideas of man thus pass into spiritual ideas with the angels, with- 
out their knowing an^'thing of the literal sense of the Word, — as 
of a new heaven and a new earth, of a new city Jerusalem, of 
its wall, of the foundations of the wall, and of its dimensions. 
Nevertheless the thoughts of the angels make one with Mie 
thoi'.ghts of man, l)ecause they correspond. They make one al- 
most I'ke tlie words of a speaker, and the understanding of them 
by a hearer who pays no attention to the words, but only to tliei» 



HEA VEN AND HELL. 



meaning From this it may be seen how heaven is conjoined 
with man by means of the Word. 

To taice another cxamiDle from the Word : "Zv that day there 
shall be a path from Egypt to Assyria; and the Assyrian shall . 
come into Egypt, and the Egyptian into Assyria; and the 
Egyptians shall serve the Assyrians. In that day Israel shall 
be a third to Egypt and Assyria., a blessing in the midst of 
thj land., which fehovah of hosts shall bless, saying, blessed 
be my people, the Egyptians, and the Assyrian, the -work of 
my hands, and Israel mine inheritance." (Isa. xix. 23, 24, 25). 
How man thinks and how the angels think when these words are 
read, may be evident from the literal sense of the Word, and from 
its internal sense. Man thinks, from the sense of the letter, that 
the Eg\ ptians and Assyrians are to be converted to God, and ac 
cejDted, and that they are to make one with the Israelitish nation ; 
but the angels think, according to the internal sense, of the man 
of the spiritual church, who is there described in that sense, 
whose spiritual mind is Israel, whose natural mind is the Egyp- 
tian, and whose rational mind, which is the intermediate, is the 
Assyrian.' Still the literal sense and spiritual sense are one, be- 
cause they correspond ; wherefore when the angels think thus 
spiritually, and man thus natiu'ally, they are conjoined almost 
like soul and body. The internal sense of the Word is also its 
soul, and the literal sense is its body. Such is the Word through- 
out. Hence it is evident that it is a medium of the conjunction 
of heaven with man, and that its literal sense serves as a b.-^sis 
and foundation. 

30S. Those who are out of the church and have not the Word, 
are likewise conjoined to heaven by means of the Word ; for the 
church of the Lord is universal, and with all who acknowledge 
a Divine and live in charity. These also are instructed by the 



' That Egypt and Egyptian, in the Word, signify the natural princij'/e, 
siK the scientific thence derived, n. 4967, 5079, 50S0, 5095, 5160, 5799, 6015, 
6147, 6252, 7355, 764S, 9391, 9340. That Ass.vria signifies the rational prin- 
ciple, n. 119. 11S6. That Israel signifies the spiritual principle, n. 5414, 
5S01, 5S03, 5S06, 5S12, 5S17, 5S19, 5S26, 5S33. 5S79, 5951, 6426, 6637, 6S6' 
703s, 7062, 719S, 7201. 7215, 7223, 7957, S234, SS05, 9340. 



£96 



HEA VEN AND HELL. 



angels aftei their decease, and receive divine truths.' — On this 
subject see below in the chapter that treats of the Gentiles. 
The universal church on earth is as one man in the sight of the 
Lord, just as heaven is, (concerning which above, n. 59 to 73.) 
But the church where the Word is, and where the Lord through 
it is known, is as the heart and lungs in that man. That all the 
viscera and members of the whole body derive life from the 
heart and lungs by various derivations, is well known ; so like- 
wise that part of the human race, which is without the church 
where the Word is, and which constitutes the members of that 
man, derives its life [from the church which is in possession of 
the Word]. The conjunction of heaven by the Word with those 
who are remote from the church, may also be compared to light, 
which is propagated from a centre in every direction. There is 
divine light in the Word, and there the Lord with heaven is j^i'e- 
sent ; and in consequence of His presence, even those who are 
far off are in the enjoyment of light. It would be otheiAvise if 
there were no Word. These truths maj' receive further elucida- 
tion from what was shown above concerning the form of heaven, 
according to wliich are the consociations and communications 
there. But this arcanum is comiDrehensible to those who are in 
spiritual light, yet not to those who are only in natural light ; for 
the former see innumerable things which are invisible to the lat- 
ter, or seen by them as one obscure thing. 

309. If such a Word had not been given on this earth, its in- 
habitants would have been separated from heaven ; and 'S. sepa- 
rated from heaven, they would have been no longer ratiimal, for 
the human rational exists from the influx of the light of heaven. 
The men of this earth are also incapable of receiving immcdiale 



' Tliat the church specifically exists where the Word is, and where the 
Lord is known hv the Word, and thus wliere divine truti s from heaven 
are revealed, n. 3S57, 10761. That the church of the Loid is with all in 
the universal terrestrial glohe, who live in good according to the princi- 
ples of their religion, n. 3263, 6637, io7f>5- That all in every country, who 
live in good according to the principles of their religion, and acknowledge 
a Divine Being, are accepted of the Lord, n. 25S9 to 2604, 2S61, 2S63, 3263, 
4190, 4197, 6700, 9256; and also all infants wherever they are born, n. 22S9 
to 2309, 4792. 



HEA VEN AND HELL. i9'/ 

revelation, and of being instructed thereby concerning divine 
triitlis, like the inhabitants of other earths, concerning whom 1 
have treated in a separate work ; for the former are more im 
mei&ed in worldly things, thus in things external, than the latter, 
and internal things are what receive revelation ; if external things 
received it, [/. c. if the truth were revealed to those who are in 
externals] it would not be understood. That such is the charac- 
ter of the men of this earth, appears manifestly from those within 
the church, who, although they know from the Word about hea- 
ven, and hell, and the life after death, still deny them in theii 
hearts ; among whom also are some who have acquired the repu 
tation of learning in an eminent degree, and wdio might there- 
fore be expected to be wiser than others. 

310. I have sometimes conversed with the angels concerning 
the Word, and told them that some despise it on account of its 
simple style ; that nothing whatever is known concerning its in- 
ternal sense ; and that hence it is not believed that such exalted 
wisdom lies concealed in it. The angels replied, that the style 
of the Word, although it appears simple in the sense of the letter, 
is still such, that nothing can by any means be compared to it in 
point of excellence ; since divine wisdom lies concealed not only 
in all the meaning there, but even in every single word ; and that 
in heaven, that wisdom is manifest as the light. They meant to 
say that it is the light of heaven, because it is divine truth ; for 
divine truth in heaven emits light (see above, n. 132). They 
said also, that without such a Word there would be no heavenly 
light with the men of our earth, and therefore no conjunction of 
heaven with them : for that conjunction exists in proportion as 
the light of heaven is present with man ; and in the same pro- 
portion also divine truth is revealed to him through the Word. 
Man does not know that that conjunction is effected by the spirit- 
ual sense of the Word coiTesponding with its natural sense, be- 
cause the man of tliis earth knows nothing concerning the 
spiritual thought and speech of tlie angels, and that it diffeis 
from the natural thought and speech of men ; and unless this be 
known, :': is impossible to know what the internal sense is, and 
that tluough it, therefore, such conjunction can be effected. They 
said likfcvvise, that if man were aware of the existence of such a 



ipS HEAVEN AND HELL. 

Fensc, and. when reading the Word, would think from some 
knou lcilge of it, he would come into interior wisdom, and into 
a still closer conjunction with heaven, since by means of it hs 
would enter into ideas similar to those of the angels. 



HEAVEN AND HELL ARE FROM THE HUISIAN RACE. 



311. It is altogether unknown in the Christian world that 
heaven and hell are from the human race; for it is beueved that 
angels were created from the beginning, and that this was the 
origin of heaven ; and that the devil or satan was an angel of 
light, but because he became rebellious, he was cast down with 
his crew ; and that this was the origin of hell. The angels won- 
der very much that such a belief should prevail in the Christian 
world, and still more that nothing whatever is known about hea- 
ven, when ) et it is a primary point of doctrine in the church ; and 
because such ignorance prevails, they rejoiced in heart that it has 
pleased the Lord at this time to reveal to mankind many things 
respecting heaven, and also respecting hell ; and thereby as far as 
possible to dispel the darkness which is every day increasing, be- 
cause the church has come to its end. Wherefore they desire me 
to declare positively from their mouths, that there is not a single 
angel iu the universal heaven who was originally created such, 
nor any dc\ il in hell who was created an angel of light and cast 
down ; but that all, both in heaven and in hell, are from the hu- 
man lace ; in heaven, those who lived in the world in heavenly 
love and faith ; in hell, those who lived in infernal love and faith ; 
and that hell in the whole complex is what is called the devil and 
satan, — devil being the term used to denote the hell at the bacU 
whicli is inhabited by those called evil genii, and satan the term 
used to denote the hell in front, which is inhabited by those 
called evil spirits.' The character of each of these hells will be 



' That the hells taken together, or the infernals taken together, are 



HEA VEN AND HELL. 



199 



made known hereafter. The angels further said that the Chris 
tian world had conceived such an idea respecting the inhabitants 
of heaven and hell from certain passages of the Word, undei- 
stood merely according to the sense of the letter, and not il- 
lustrated by genuine doctrine from the Word ; when yet the 
literal sense of the Word, not illustrated by genuine doctrine, 
perplexes the mind in regard to many things, — whence come 
ignorance, heresies, and errors/ 

313 Anothei reason wh) the man of the church so believes 
is, that he supposes no one can go to heaven or hell before the 
time of the last judgment, when, — agreeably to the conception 
he has formed of that event, — all visible things are to perish and 
new ones to be created, and the soul then to return into its body, 
and man again to live as a man by virtue of that re-union. This 
belief involves the other, that angels were created such from the 
beginning ; for it cannot be believed that heaven and hell are 
from the human race, while it is imagined that no man can enter 
either until the end of the world. But that man may be con- 
vinced that it is not so, I have been permitted to hold intercourse 
with the angels, and also to converse with the inhabitants of 
hell ; and this now for many years, — sometimes continually from 
morning to evening, — and thus to be informed concerning hea- 
ven and hell. And this experience has been granted me in order 
that the man of the church may no longer continue in his erro- 
neous belief concerning a resurrection at the day of judgment, 
and concerning the state of the soul in the meantime, and 

called the devil and satan, n. 694. That they who have been devils in 
the world become devils after death, n. 96S. 

' That the doctrine of the church must be derived from the Word, n. 
3464, 5402, 5432. 10763, 10764. That the Word without doctrine is not 
understood, n. 9025, 9409, 9424, 9430, 10324, 10431, 10582. That true doc- 
trine is a lamp to those who read the Word, n. 10400. That genuine doc- 
trine must be had from those who are in illustration from the Lord, n. 
2510 2516, 2519, 9424, 10105. That they who are in the sense of the lettei 
w.thout doctrine, never attain any understanding respecting divin? truths, 
\\. 0409, 9410, 105S2. And that they are led away into many errors, n. 
10431. What is the difference between those who teach and learn from the 
doctrine of the church derived from the Word, and those who teach and 
.earp from the literal sense alone, n. 9025. 



zoo 



HEAVEN AND HELL. 



also concerning angels and the devil ; which belief, because it is 
a belief of what is false, involves the mind in darkness ; and, 
with those who think on these subjects from self-intelligence, it 
induces doubt, and at length denial. For they say in their 
hearts, how can so vast a heaven, with so many myriads of stars, 
and with the sun and moon, be destroyed and dissipated? And 
how can the stars fall from heaven to the earth, when yet they 
are larger than the earth ? And how can bodies eaten up by 
worms, wasted b}' corruption, and scattered to all the winds, be 
gathered together again and re-united with their souls ? Where 
is the soul in the mean time, and what sort of thing can it be 
when deprived of the sensibility which it had in the body ? Be- 
sides many similar things, which, because they are incomprehen- 
sible, cannot become objects of foith, and with many destroy all 
belief in the life of the soul after death, and in heaven and hell, 
and along with these, everything else which the church believes. 
That they have destroyed it, is evident from those who say. Who 
has ever come to us from heaven, and declared what heaven is? 
What is hell, — or is there any? What can this mean, that man 
is to be tormented in everlasting fire? ^Vhat is the day of judg- 
ment? Has it not been expected in vain for ages? Besides 
other things, which imply a denial of all. Lest, therefore, those 
who think in this manner, — as many do, who, on account of 
their worldly wisdom are esteemed erudite and learned, — should 
any longer trouble and seduce the simple in faith and heart, and 
induce infernal darkness respecting God, heaven, eternal life, and 
other things which depend on these, the interiors which are of 
my sjiirit have been opened by the Lord, and thus I have been 
permitted to converse with all whom I have ever known in the 
life of the body, — after their decease ; with some for days, with 
some for months, and with some for a year ; and with others 
also. — so many that I should not exaggerate were I to say a hun- 
dred thousand, — of whom many were in the heavens, and mary 
in the hells. I have also conversed widi some two days after 
tlieir decease, and have told tliem that preparations were noAV 
being made for their interment. They replied, that their friends 
did well to reject that which had sen'ed them for a body and it*» 
uses in the world ; and they wished me to say, tliat they were 



HEAVEN AND HELL. 



20I 



not dead but alive, being men now just the same as before, and 
that they had only migrated from one world to another ; and 
that they were not conscious of having lost any thing, since 
they were in a body and in the possession of bodily senses as 
before, and in the enjoyment of understanding and will as be- 
fore ; and that they had thoughts, aflections, sensations, and 
desires, similar to those which they had in the world. Tvlost of 
those recently deceased, when they saw tliat they were still alive 
and men as before, and In a similar state, (for after death every 
one's state of life is at first such as it had been in the world, but 
that is successively changed either into heaven or into hell), were 
affected with new joy at being alive, and declared that they had 
not believed this. But they wondered very much that they should 
have lived in such ignorance and blindness concerning the state 
of their life after death ; and especially that the man of the church 
should be in such ignorance and blindness, — who yet, above all 
others in the whole world, might be in the enjoyment of light 
on these subjects.^ They then first discovered the cause of that 
blindness and ignorance, which is, that external things, wliich are 
those that relate to the world and the bod}', have occupied and 
filled their minds to such a degree as to render them incapable 
of being elevated into the light of heaven, and of having any 
regard for the things of the church beyond its doctrinals ; for 
when corporeal and worldly things are loved as they are at the 



' That in Christendom, at this day, few believe that man rises again im- 
mediatelj' after death, preface to chap. xvi. Gen. and n. 4622, 1075S; but 
believe that he will rise again at the time of the last judgment, when the 
visible world will perish, n. 10595. The reason that it is so believed, n. 
10595, 1075S. That nevertheless man rises again immediately after death, 
and that then he is a man as to all and single things, n. 4527, 5006, 5078, 
S939, 8991, 10594, 10758. That the soul which lives after death is the 
spirit of man, which in man is the man himself, and likewise in the other 
life is in a perfect human form, n. 322, iSSo, 18S1, 3633, 4622, 4735, 5SS3, 
6054. 6605, 6626, 7021, 10594; from experience, n. 4527, 5006, 8939: from 
llie Word, n. 10597. What is meant by the dead seen in the holy citv, 
^^^tt. xxvii. 53, explained, n. 9329. In what manner man is raised from 
the dead, from experience, n. i6S to 189. Concerning his state after re- 
suscitation, n. 317, 318, 319, 2119, 5079, 10596. False opinions concerning 
the soul and its resurrection, n. 444, 445, 4527, 4622, 4658. 
29 I* 



202 



HEAVEN AND HELL. 



present day, there flows from them into the mind mere darkness, 
as soon as men go a step beyond. 

313. A great many of the learned from the Christian world are 
astonished, when they see themselves after tlicir decease, pos- 
sessed of a body, clad in garments, and dwelling in houses, as in 
tl .e world : and when they call to mind what they had thought con- 
cerning the life after death, concerning the soul, concerning spir- 
its, and concerning heaven and hell, they are filled with shame, 
and confess that they had thought foolishly, and that the simple in 
faith thought much more wisely than they. The learned, who had 
confirmed themselves in such things, and who had ascribed all 
things to nature, were explored, and it was discovered that their 
interiors were entirely closed, and their exteriors open, so that 
they had not looked to heaven, but to the world, consequently also 
to hell ; for in the degree that the interiors are open, man looks to 
heaven ; but in the degree that the interiors are closed and the 
exteriors open, he looks to hell : for the interiors of man are 
formed for tire reception of all things of heaven, and the exte- 
riors for the reception of all things of the world ; and they who 
receive the world, and not heaven at the same time, receive hell.* 

314. That heaven is from the human race may be further evi- 
dent from this, that angelic minds and human minds are similar. 
Both enjoy the faculty of understanding, perceiving, and willing. 
Both are formed to receive heaven ; for the human mind is capa- 
ble of wisdom as well as the angelic mind, but it does not be- 
coine so wise in the world, because it is in an earthly body, and 
in that the spiritual mind thinks naturally. But it is othei-vvise 
when released from its connection with that body ; then it no 
longer thinks naturally, but spiritually ; and when it thinks spir- 
itually, then it thinks things incomprehensible and ineffiible to 
the natural man ; thus it becomes wise as an angel. From these 
observations it may be seen that the internal of man, which is 
called his spirit, is, in its essence, an angel (see above, n. 57),* 

' That in man the spiritual and the natural world are conjoined, n. 
6057. Th\3t the internal of man is formed to the image of heaven, b'lt the 
external to the image of the world, n. 362S, 4523, 4524, 6057, 6314, 9706, 
10156, 10472. 

' That there are as many degrees of life in man, as tliere are heavens. 



HEA VEN AND HELL. 



203 



which, when released from the earthly body is in the human 
form the same as an angel. (That an angel is in a perfect human 
form, may be seen above, n. 73 to 77). But when the internal 
of man is not open above, but only beneath, then after its release 
from the body it is still in the human form, but hideous and dia- 
bolical ; for it cannot look upward to heaven, but onl}' downward 
to hell. 

315. Whoever is instructed concenung divine order, may 
also understand that man was created to become an angel ; be- 
cause in him is the ultimate of order, (n. 304), in which may be 
formed a subject of heavenly and angelic wisdom capable of be- 
ing renewed and multiplied. Divine order never stops mid-way, 
and there forms something without an ultimate, — for it is not 
then in its fullness and perfection, — but proceeds to its ultimate, 
and when it reaches that, commences the work of formation ; 
and also through the means there collected, renews itself and 
goes on to further productions, which it accomplishes by means 
of procreations. Wherefore there [in the ultimate] is the semi- 
nary of heaven. 

316. The Lord rose again not only as to the spirit but also as 
to the body, because when He was in the world He glorified 
his whole Human, that is, made it Divine. For the soul which 
He had from the Father, was the very Divine Itself ; and the 
body was made a likeness of the soul, that is, of the Father, — 
therefore also Divine. Hence it was that He, differently from 
anv man, rose again as to both.* This also He manifested to His 
disciples, who imagined when they beheld Him, that they saw a 
spirit, — saying : '•'■IBehold jny haiids and viy ye^/, that it is I My- 
self : hajidle Me and see. for a spirit hath ?iot Jlesh and bones 
as ye see Me have" (Luke xxiv. 36-38) ; by which He indicated 



and that they are opened after death according to his life, n. 3747, 9594. 
That heaven is in man, n. 38S4. That men who live a life of love and 
charity have in them angelic wisdom, but at the time hidden, and that 
they come into it after death, n. 2494. That man, in the Word, is called 
an angel, who receives the good of love and of faith from the Lord, n. 
10528. 

' That mat rises again only as to spirit, n. 10593, io594' That the Lord 
alone rose again as to the body also, n. 1729, 20S3, 5078, 10825. 



204 



HEAVEN AND HELL. 



that He was a man not only as to His spirit, but likewise as to 
His body. 

317. In order that it may be known that man lives after death, 
and goes either to heaven or to hell according to his life in the 
world, many things have been revealed to me concerning the 
state of man after death, which will hereafter be treated of is 
order when speaking of the world of spirits. 



THE GENTILES, OR PEOPLES NOT INCLUDED IN THE 
CHURCH, IN HEAVEN. 

318. It is a common opinion that those who are born out of 
the church, who are called Heathen or Gentiles, cannot be saved, 
because they have not the Word, and tlius are ignorant of the 
Lord, without whom tiiere can be no salvation. Nevertheless 
it may be known that they also are saved, from these considera- 
tions alone ; That the mercy of the Lord is universal, that is, ex- 
tended toward every individual ; that they are born men as well 
as those within the church, who are respectively few ; and that it 
is no fault of theirs that they are ignorant of the Lord. Every 
person who thinks from any enlightened reason, may see that no 
man is born for hell ; for the Lord is love itself, and it is agreeable 
to His love that all be saved. Wherefore also He has provided 
that all shall have some kind of religion, and thereby be in the 
acknowledgment of a Divine, and in the enjoyment of interioi 
life : for to live according to religion is to live interiorly ; for then 
man looks up to a Divine ; and as far as he looks up to a Divine, 
so far he does not esteem the world, but removes hiniself from 
it, consequently from the life of the world, which is exteiioi 
life.» 



' That Gentiles are saved alike witli Christians, n. 932, 1032, 1059, 2284, 
3589, 2590, 377S, 4190, 4197. Concerning the lot of Gentiles and peoples, 
out of the church in the other life, n. 25S9 to 2604. That the church ia 



HEA VEN AND HELL. 



319. That Gentiles aic saved as well as Christians, may be 
known to those who understand what it is that makes heaven 
with man ; for heaven is in man, and those who have heaven in 
themselves enter heaven after death. It is heaven in man to ac- 
knowledge a Divine, and to be led by Him. The first and pri- 
marv thing of every religion is, to acknowledge a Divine. ^\ 
religion which does not include this acknowledgment, is no reli- 
gion at all. And the jjrecepts of every religion have respect to 
\\ orship ; thus they teach how the Divine is to be worshiped in a 
manner acceptable to Him ; and when this is settled in one's 
mind, yea, in the degree that he wills or loves it, in that degree 
he is led by the Lord. It is known that Gentiles live a moral 
life as well as Christians, and that many of them live better than 
Christians. ]Men live a moral life either for the sake of the Divine, 
or from a regard to the opinion of the world. The moral life 
wjiich is lived for the sake of the Divine is spiritual life. Both 
appear alike in the external form, but in the internal they are 
altogether diflerent. One saves man ; the other does not. For he 
who lives a moral life from a regard to the Divine, is led by the 
Divine ; but he who lives a moral life from a regard to the opin- 
ions of the world, is led by himself. But let this be illustrated 
by an example. He who shuns the doing of evil to his neigh- 
bor, because to do evil is contrary to religion, thus contrary to the 
Divine, shuns evil from a spiritual ground ; but he who shuns 
the doing of evil to another merely through fear of the law, 
of the loss of reputation, honor, or gain, thus for the sake of 
himself and the world, shuns it from a natural ground, and is led 
by himself. The life of the latter is natural, but that of the for- 
mer is spiritual. The man whose moral life is spiritual, has 
heaven in himself ; but he whose moral life is merely natural, has 



specifically where the Word is, and by it the Lord is known, n. 3S57, 
10', 61. Nevertheless, that they who are born where the Word is, and 
whets the Lord is known, are not, on that account, of the church, but 
t2-e3' who live a life <if charity and of faith, n. 6637, 10143, 10153, 10578, 
10645, 10S29. That the church of the Lord is with all in the universe vho 
live in good according to their religion and acknowledge a Divine, and 
that they are accepted of the Lord, and come into heaven, n. 2589 to 2604, 
2861, 2863, 3263, 4190, 4197, 6700, 9256. 



2o6 



HEAVEN AND HELL. 



not heaven in "himself. The reason is, because heaven flows in 
from above, and ojoens man's interiors, and through his interiors 
flows-in into his exteriors ; but the world flows-i'- from beneath, 
and opens his exteriors, but not his interiors ; fc< there is no in- 
flux from the natural world into the spiritual, but from the spirit- 
ual world into the natural ; wherefore if heaven be not received 
at Ihe same time with the world, the interiors are closed. From 
these observations it may be seen who receive hea\"en in 
themselves, and who do not. But heaven is not the same in one 
as it is in another ; it differs in each according to his affection of 
good and thence of truth. They who are in the affection of 
good for the sake of the Divine, love divine truth ; for good and 
truth mutually love each other, and desire to be conjoined.' 
Wherefore the Gentiles, although they are not in genuine truths 
in the world, still receive them in the other life according to the 
love with which they are imbued. 

320. There was a certain spirit from among the Gentiles, who 
had lived in the world in the good of charity according to his re- 
ligion ; when he heard Christian spirits arguing about articles of 
belief, (for spirits argue with each other much more ably and 
acutely than men, especially about goods and truths), he wondered 
at their disputing in this manner, remarking that he did not like 
to hear them, for they argued from appearances and fallacies ; 
instructing them in this wise : — If I am good, I can know from 
good itself what things are true ; and what I do not know, I am 
able to receive. 

321 . I have often been instructed that Gentiles, who have led a 
moral life, have lived in obedience and subordination, and in 
mutual charity according to their religion, and have thence re- 
ceived something of conscience, are accepted in the other life, 
and are there instructed with anxious care by angels in the goods 
and truths of faith ; and that, while under instruction, they be- 

' That between good and truth there is the resemblance of a marriage, 
I. 190^, 2173, 250S. That good and truth are in a perpetual tendency to 
conjunction, and that good desires truth and its conjunction, n. 9206, 
9207, 9495- In M'hat manner is the conjunction of good and of truth, and 
with whom, n. 3S34, 3S43, 4096, 4097, 4301, 4345, 4353, 4364, 436S, 5365, 
7623 to 7627, 9258. 



HEA VEN AND HELL. 



hve themselves modcstlv, intelligently, and \visely, and willingly 
eceive truths, and arc imlnied with them ; besides, they have 
formed to themselves no principles of the false contrary to tlie 
truths of faith, which are to be shaken off, much less scandals 
against the Lord, — like many Christians wdio cherish no other idea 
of Him than that of a common man. Not so the Gentiles. When 
they hear that God became Man, and thus manifested Himself in 
llie world, they immediately acknowledge it, and adore the Loi 1, 
saying, that God has, indeed, manifested Himself, because He is 
the God of heaven and earth, and because the human race are 
His.' It is a divine truth, that without the Lord there is no sal- 
vation ; but this is to be understood to mean that there is no sal- 
vation but from the Lord. There are many earths in the uni- 
verse, and all of them full of inhabitants. Scarcely any there 
know that the Lord assumed the Human on our earth. Never- 
theless, because they adore the Divine under a human form, they 
are accepted and led of the Lord. On this subject, see the little 
treatise on the Earths in the Universe. 

333. There are among Gentiles, as among Christians, both 
wise and simj^le. That I might be instructed respecting their 
character, I have been allowed to converse with both, sometimes 
for hours and days. But there are no such wise men now as in 
ancient times, especially in the ancient church, which extended 
over a great part of Asia, from which religion spread to many 
nations. That I might know their quality, I have been allowed 
to converse familiarly with some of them. One with whom I 



' The difference between the good in which the gentiles are, and that in 
which Cliristians are, n. 41S9, 4197. Concerning trutlis with the gentiles, 
11. 3263. 377S, 4190. That the interiors cannot be so closed with gentiles as 
with Christians, n. 9256. That neither can so thick a cloud exist with the 
gentiles who live according to their religious principles in mutual charity, 
as W'th Christians who live in no charity, the reasons, n. 1059, 9256, 
That gentiles cannot profane the holy things of the church like Chris- 
tians, because they are not acquainted with them, n. 1327, 132S, 2051. 
That they ai-e afraid of Christians, on account of their lives, n. 2596, 
2597. That they. who have lived well according to their religious princi- 
ples, are instructed by angels, and easily receive the truths of faith, and 
acknowledge the Lord, n. 2049, 2595, 2598, 2600, 2601, 260^^, 2661, 2863, 



HEA VEN AND HELL. 



spoke was formerly classed among those of superior wisdom, and 
hence was known also in the learned world. I conversed with 
him on various subjects, and had reason to believe that it was 
Cicero. And because I knew that he was a wise man, I dis- 
coursed with him concerning wisdom, intelligence, order, the 
\Vord, and lastly concerning the Lord. Concerning wisdom he 
said, that there is no other wisdom than that which pertaiuE, to 
life, and that wisdom cannot be predicated of anytlring else. 
Concerning intelligence, that it is derived from wisdom. Con- 
cerning order, that it is from the Supreme God ; and that to live 
according to that order is to be wise and intelligent. As to the 
Word, when I I'ead to him a passage from the prophets, he was 
exceedingly delighted, especially on learning that every name 
and every word signified interior things, — wondering very much 
that the learned at this day are not delighted with such study. 
I clearly perceived that the interiors of his thought or mind were 
open. He said that he could not listen any longer, because he 
perceived something more holy than he could bear, — so interiorly 
was he affected. At length I spoke with him concerning the 
Lord, saying, that He was born a Man, but conceived of God ; 
and that He put off the maternal human, and put on the Divine 
Human ; and that it is He who governs the universe. To this he 
replied, that he knew many things respecting the Lord, and com- 
prehended according to his fashion, that if mankind were to be 
saved, it could have been accomplished in no other way. In the 
meantime some wicked Christians threw in various stumbling- 
blocks ; but he paid no attention to them, saying that it was not 
to be wondered at, because in the life of the body they had im- 
bibed unbecoming ideas on the subject ; and tliat imtil these were 
removed out of the way, they could not admit things confirma- 
tory of the truth, as those do who are in ignorance. 

323. It has also been granted me to converse with others who 
had lived in ancient times, and who in their day were classed 
among the eminently wise. They appeared at first in front at 
some distance, and there they could discern the interiors of my 
thoughts, thus many things fully ; from one idea of thought tliey 
could know the entire series, and fill it with delightful concep- 
tions of wisdom, combined with charming representations I 



HE A VEN AND HELL. 



perceived from this that they were among the eminently wise, 
and I was told that they were some of the ancients. They then 
approached nearer ; and when I then read to them a passage 
from the Word, they were very much delighted. I perceived 
the nature of their delight and gratification, which arose chiefly 
from the circumstance, that all and each of the things which they 
lieard from the Word, represented and signified celestial and 
spiritual things. They said that in their time, when they lived 
in the world, their mode of thinking and speaking, and also of 
writing, was such, and that this was the study of their wisdom. 

324. But as to the Gentiles of the present day, they are not so 
wise ; but many of them are simple in heart. Such of them, 
however, as have lived in mutual charity receive wisdom in the 
other life. Of these, I am at liberty to adduce an example or two. 
Once when 1 read the xvii. and xviii. chapters of Judges concern- 
ing jSIicah, whose graven image, Teraphim, and Levite, were taken 
from him by the sons of Dan, a spirit from among the Gentiles 
was present, who in the life of the body had worshiped a graven 
image. He listened attentively to the relation of what was done 
to Micah, and of the grief which he suffered on account of his 
graven image which the Danites took away, and was so affected 
by it that interior grief nearl}' deprived him of the power of 
thought. I perceived his grief, and at the same time the inno- 
cence which was in all his affections. Some Christian soirits 
also were present, who had a similar perception ; and they won- 
dered that the worshiper of a graven image should be moved 
with such a profound feeling of pity and of innocence. After- 
ward good spirits conversed with him, and remarked that a 
graven image ought not to be worshiped, and that, as a rational 
being, he was capable of understanding this ; but that, indepen- 
dently of a graven image, he ought to think of God the Creator and 
Governor of the whole heaven and earth, and that the Lord is 
th?.t God. When these remarks were made, the interior affection 
of his worship was communicated to me, and I perceived 
that it was much more holy than with Christians. From this 
circumstance it is evident tliat Gentiles at the present day enter 
heaven more easily than Christians, according to the words of 
tlie Lord in Luke : " Then shall they come from the east and 
27 



ZIO 



HEA VEN AND HELL. 



the west., and from the noi'th and the south., and shall sit down 
in the kitigdom of God : and behold., there are last who shall 
be frst, and there are first who shall be last" xiii. 29, 30. For 
in the state in Avhich that Gentile spirit was, he was capable of 
becoming imbued with all the doctrines of foith, and of receiving 
them with interior affection. He had compassion, which is 
an attribute of love, and in his ignorance there was innocence ; 
and when these are present, all the doctrines of faith are receive 1 
as it were spontaneously, and with joy. He was afterward re- 
ceived amon" the angfels. 

325. One morning I heard a number of singers at a distance, 
and f) )m the accompanying representations it was given nie to 
know that they were Chinese ; for they presented the figure of a 
he-goat clothed with wool, likewise a cake of millet, and an 
ebony spoon, together with the idea of a floating city. They 
desired to come nearer to me ; and when they approached, they 
wished to be alone with me, that they might reveal their thoughts.. 
But they were told that they were not alone, and that there were 
others present who were displeased at their wishing to be alone, 
when yet they were strangers. On perceiving their displeasure, 
they began to consider whether they had transgressed against 
their neighbor, and whether they had claimed anything as their 
own which belonged to others ; and (since all thoughts in the 
other life are communicated) it was given me to perceive the 
agitation of their minds, which consisted of the acknowledgment 
that, possibly, they had done them an injury, also of shame on 
account of it, and at the same time of other worthy affections. 
Hence I knew that they were indued with charity. Soon after I 
entered into conversation with them, and at last spoke to them 
concerning the Lord. When I called Him Christ, I perceived 
in them a degree of repugnance ; but it was found to originate in 
the impression they had received in the world, from knowing 
that Christians led worse lives than they did, and that they were 
without charity. But when I called Him simply the Lord, they 
were then interiorly affected. They were afterward instructed by 
angels that the Christian doctrine, above every other in the world, 
prescribes love and charity ; but that there are few who live 
according to it. There are some Gentiles who, during their life 



HEA VEN AND HELL. 



211 



in the world, knew both from conversation and report, tha 
Christians Hved wicked lives, being addicted to adultery, hatret 
quarrelling, drunkenness, and the like, which they abhorred, be 
cav.se such things are contrary to their religious principles. 
'J'hese in the other life are more afraid than others of receiving 
the truths of faith. But they are instructed by angels that the 
Christian doctrine, and indeed the Faith itself, teaches altogether 
otlierwise ; but that Christians live less according to their docti ine 
than Gentiles do. When they learn these things, they receive 
Ihe truths of faith, and worship the Lord, — but they advance to 
this state slowly. 

336. It is common for Gentiles, who have worshiped a god 
under the form of an image or statue or some graven thing, to be 
introduced, when they enter the other life, to certain ones ^p- 
poiiited to take the place of their gods or idols, in order to rid 
them of their fiintasies. When they have been with them for 
some days, they [/. e. their fantasies] are then removed. Those 
also who have worshiped men are occasionally introduced to 
them, or to others who personate them. This is often the case 
with the Jews, who are thus introduced to Abraham, Jacob, 
Moses, and David ; but when they find that they are human like 
otliers. and that they can give them no heljD, they are ashamed, 
and are carried to their own places according to their lives. 
Among the Gentiles in heaven, the Africans are most beloved ; 
for these receive the goods and truths of heaven more readily 
than others. It is their particular desire to be called obedient, 
but not faithful. They say that Christians may be called faithful, 
because they have the doctrine of faith ; but not themselves, 
unless they receive that doctrine, or, as they say, are able to re- 
ceive it. 

327. I have conversed with some who belonged to the ancient 
cliurch. (That is called the ancient church, which existed after 
the flood, extending at that time throughout many kingdoms ; a? 
throughout Assyria, Mesopotamia, Syi"ia, Ethiopia, Arabiaj 
Lybia, Egypt, Philistea, even to Tyre and Zidon, and the land of 
Canaan on both sides of Jordan).' They knew when they were in 

' That the first and most ancient church on earth was that which is de- 
ocribed in the first chapters of Genesis ; and that that church, above all 



212 



HEAVEN AND HELL. 



the world that the Lord was to come, and were imbued with the 
goods of faith ; but still they fell away, and became idolaters 
Tliey were in front toward the left, in a dark place, and in a 
niiseiable state. Their speech was like the sound of a pipe, mo- 
notonous, almost void of rational thought. The}' said that they 
had been in that place for many ages, and that they are occasion- 
alh taken out of it to perform mean uses for others. From tlieir 
character and condition I was led to think of many Christians, who 
are not idolaters outwardly, but are so inwardly. — being worship- 
ers of themselves and the world, and denying the Lord in heart, 
— and to consider what kind of lot awaits them in the other 
life. 

32S. That the church of the Lord is spread over the whole 
terrestiual globe, and is thus universal ; that it embraces all who 
have lived in the good of charit}' according to their religious be- 
lief ; and that the church where the Word is, and where by 
means of it the Lord is known, is, to those who are out of the 
church, as the heart and lungs in man, from which all the viscera 
and members of the body live variously according to their forms, 
situations, and connections, may be seen above, n. 30S. 



others, was celestial, n. 607, 895, 920, 1121, 1122, 1123, 1124, 2S96, 4493, 
SS91, 9942, 10545. What is the quality of the members of that church in 
heaven, n. 1114 to 1125. That there were various churches after the flood, 
which are called ancient churches, concerning which, n. 1125, 1126, 1127, 
1327, 10355. What was the quality of the men of the ancient church, n, 
607, S95. That the ancient churches were representative churches, n. 519, 
521, 2S96. That the ancient church had a Word, but that it is lost, n, 
2S97. What was the quality of the ancient church when it began to de- 
cline, n. 112S. The difl'ei-ence bet\vcen the ancient church and the most 
ancient, n. 597, 607, 640, 641. 765, 784. 895, 4493. That the statutes, the 
judgments, and the laws, which were commanded in (he Jewish church, were 
in part like those which were in the ancient church, n. 42SS, 4449, 10149. 
That the Lord was the God of the most ancient church, and also of the 
ancient, and that lie was called Jehovah, n. 1343, 6S46. 



HEA VBN AND HELL. 



213 



INFANTS IN HEAVEN. 

339. Some believe that only the infants who are born within 
tlie church go to heaven, but not those born out of the church , 
and the reason they assign is, that infants within the church are 
baptized, and are thus initiated into the faith of the church. But 
they are not aware that no one receives heaven or f;rith by bap- 
tism, foi baptism is only for a sign and memorial that man is to 
be regenerated ; and that he can be regenerated who is born 
within the church, since there is the Word which contains the 
divine truths by means of which regeneration is eflected ; there 
also the Lord is known, by whom it is accomplished.' Be it 
known, therefore, that every infant, wheresoever born, — whether 
within the church or out of it, whether of pious or of impious 
parents, — when he dies, is received by the Lord, and is educated 
in heaven. He is there instructed according to divine order, and 
is imbued with aflections of good, and by them with the know- 
ledges of truth ; and afterward, as he is perfected in intelligence 
and wisdom, he is introduced into heaven and becomes an angel. 
Every one who thinks from reason may know that no one is born 
for hell, but all for heaven ; and that man himself is in fi^ult if 
he goes to hell ; but that infants can as yet be in no fault. 

330. When infants die, they are still infants in the other life. 
They have tlie same infantile mind, the same innocence in igno- 
rance, and the same tenderness in all things. They are only in 
rudimental states introductory to the angelic, — for infants are not 
angels, but they become angels. Every one after his decease, is 
in a similar state of life to that in which he was in the world ; an 



' That baptism signifies regeneration from the Lord by the truths of 
faith derived from the Word, n. 4255, 5130, 90SS, 10239, 103S6. 103S7, 
10388, 10392. Tliat baptism is a sign that man is of the cliurch where the 
Lord, from Whom regeneration is derived, is aclcnowledged ; and wliere 
the. Word exists whicli contains the trutlis of faitli, by which regeneration 
is effected, n. 10386, 103S7, 103SS. That baptism confers neitlier faith nor 
ealvation, but that it testifies tliat they who are regenerating will receive 
them, n. 10391. 



214 - HEAVEN AND HELL. 

infant in a state of infiincy, a boy in a state of boj-hood, a j-outh, 
a man, an old man, in the state of a youth, of a man, and of an 
old man ; but the state of every one is afterward changed. The 
state of infants, however, excels that of all others in this respect, 
that they are in innocence, and evil from actual life has not yet 
taken root in them. And such is the nature of innocence, that all 
tilings of heaven may be implanted in it ; for it is the receptacle 
of the truth of faith and of the good of love. 

331. The state of infants in the other life is far preferable to 
that of infants in the world ; for they are not clothed with an 
earthly body, but with a body like that of the angels. The 
earthly body in itself is of a dull nature. It does not receive its 
first sensations and motions from tlie interior or spiritual world, 
but from the exterior or natural world. Wherefore infinits in the 
world must learn to walk, to use their limbs, and to talk ; yea, 
their senses, as those of sight and hearing, must be opened in 
them by use. Not so ^vith infants in the other life. There, being 
spirits, they act immediately according to their interiors. They 
walk without practice ; they talk also witli the same i^eadiness, 
but at first from general affections not yet clearly distinguished 
into ideas of thought. But in a short time they are initiated into 
these also ; and the reason that this is so easily effected, ^s because 
their exteriors are homogeneous with their interiors. That the 
speech of angels ffows from affections variegated by ideas of 
thought, so that their discourse is altogether conformable to theii 
thoughts from affection, may be seen above, n. 234 to 245. 

332. As soon as infants are raised from the dead, which takes 
place immediately after their decease, they are taken into heaven, 
and committed to the care of angels of the female sex, who in 
the life of the body loved little children tenderly, and at the same 
time loved God. Because these angels when in the world loved 
all infants from a sort (jf maternal tenderness, they receive thcni 
as their own ; and the little ones also, from an inclination iir- 
pjanted in them, love them as their own mothers. Each one has 
as many infants under her care, as she desires from a S])iritual 
maternal affection. This heaven appears in front over against 
the forehead, directly in the line or radius in which the angels 
look at the Lord. The reason of its being thus situated is, be- 



HEA VEN AND HELL. 



cause all infants arc under the immediate auspices of the Lord. 
The}' also receive influx from the heaven of innocence, which is 
the third heaven. 

333. Infants differ in their genius, — some partaking of the 
genius of the spiritual, others, of the celestial angels. They 
who are of a celestial genius, aj^pear at the right in the heaven 
above mentioned ; they who are of a spiritual genius, at the left. 
Ail infants in the Grand Man, which is heaven, are in the 
province of the eyes, — those of a spiritual genius, in the province 
of the left eye, and those of a celestial genius, in the province of 
the right eye ; and the reason is, because the Lord ajDpears to the 
angels in the spiritual kingdom before the left eye, and to those 
in the celestial kingdom before the right eye (see above, n. iiS). 
From the fact that infants are in the province of the eyes in the 
Grand Man or heaven, it is also evident that they are under the 
immediate view and auspices of the Lord. 

334. How infants are educated in heaven shall also be briefly 
told. From their tutoresses they learn to talk. Their first speech is 
only a sound of afiection, which by degrees becomes more distinct 
as the ideas of thought enter ; for ideas of thought derived from 
aflections constitute all angelic speech. (On this subject see in 
its proper chapter, n. 234 to 245). Into their affections, which 
all proceed from innocence, are first insinuated such things as 
appear before their eyes, and are delightful ; and as these are 
from a spiritual origin, the things of heaven flow into therk*. at 
the same time, by means of which their interiors are ojjer.od ; 
and thus they become more perfect every day. When this first 
period is completed, they are transferred to another heaven where 
they are instructed by masters : and so on. 

335. Infants are instructed chiefly by representatives suited 
to their capacities, which are so beautiful, and at the same time 
so full of wisdom from an interior ground, as to exceed all 
belief. Thus intelligence, which derives its soul from good, 
K insinuated into them by degrees. I am allowed to mention 
here two representatives which I was permitted to see, fioni 
which a conclusion may be formed with regard to the rest. F-rst, 
they represented the Lord rising from the sepulchre, and at the 
same time the union of His Human with the Divine, — wiiicb 



2l6 



HEA VEN AND HELL. 



was done in a manner so wise as to exceed all human wisdom, 
and at the same time in an innocent, infantile manner. They also 
presented the idea of a sepulchre, but not simultaneously an idea 
of the Lord, except so remotel}^ as scarcely to be perceived that 
it was the Lord, othei-wise than as it were afar oft'; because in 
the idea of a sepulchre there is something funereal, which was 
thus removed. Afterward, they cautiously admitted into the 
sepulchre something atmospherical which appeared like a thin 
watery substance, whereby they represented spiritual life in 
baptism, — and this again with a judicious removal of every thing 
unbecoming. After that, I saw represented by them the Lord's 
descent to those that were bound, and His ascent with them into 
heaven, which was done with incomparable prudence and piety. 
And there was this peculiarly infantile feature in the representa- 
tion : They let down little threads, scarcely discernible, very 
soft and delicate, whereby they raised up the Lord ; while a holy 
fear possessed them, lest any part of the representative should 
border upon anything wherein was not the spiritual celestial. 
Not to mention other representatives in use among them, and by 
means of which they are led into the knowledges of truth and the 
affections of good, — such as plays suitable to the minds of little 
children. 

336. How tender their understanding is, was also shown me. 
When I prayed the Lord's prayer, and they then flowed into the 
ideas of my thought from their intellectual facult}', I perceived that 
their influx was so tender and soft, as to be almost that of affection 
alone ; and at the same time I observed that their intellectual foc- 
ulty was open even from the Lord, for what proceeded from them 
seemed to be transfluent, [/. c. as if it only flowed through them]. 
The Lord also flows into the ideas of infants chiefly from in- 
mosts, for nothing closes their ideas as with adults. No false 
principles obstruct their understanding of truth, nor does the life 
of evil obstruct their reception of good, and thus their reception 
of wisdom. From these things it is evident, that infants do not 
arrive to the angelic state immediately after death, but that they 
are gradually led into it by the knowledges of good and truth, 
and this Recording to all heavenly order : for the minutest par- 
ticulars of their natm-al disposition are known to tlie Lord, and 



HEA VEN AND HELL. 



217 



therefore they are led to receive the truths of good and the goods 
of ti'uth according to every movement of their inclination. 

337. How all things are insinuated into them by delights and 
pleasantnesses suited to their genius, has also been shown me. 
I was permitted to see little children most elegantly clothed, hav- 
ing around their breasts, and also around their delicate arms, gar- 
lands of flowers resplendent with the most pleasing and heavenly 
colors- On one occasion also, I saw some children with their in- 
stuictresses accompanied by virgins in a paradisiacal garden most 
splendidly embellished, not so much with trees, as with laurel 
espaliers, and so with porticos, together with paths conducting 
toward the interior recesses. The children themselves were 
clothed in the manner above mentioned ; and v/hen they entered 
the garden, the clustering flowers above the entrance shot forth a 
most joyful radiance. From this it may be seen what delights 
attend them ; and also that hy means of things pleasant and de- 
lightful they are led to the goods of innocence and charity, which 
goods are continually insinuated into them from the Lord through 
such agreeable mediums. 

338. It was shown nie by a mode of communication familiar 
in the other life, what are the ideas of infants when they see any 
objects. Every single thing ajDpears to them to be alive ; and 
therefore in every idea of their thought there is life. I also per- 
ceived that the ideas of infants on earth, when engaged in their 
little pastimes, are nearly the same ; for they have not yet reflec- 
tion, like adults, so as to distinguish the animate from the inani- 
mate. 

339. It was said above, that infants are of a genius either ce- 
lestial or spiritual. The distinction between them is obvious. 
The celestial think, speak, and act, v/itl^^more gentleness than the 
spiritual, so that scarcely anything appears [in their conduct and 
speech] but what flows from the good of love to tlie Lord and 
toward other infants. But the spiritual do not exhibit so much 
gentleness, but sometliing as it were of a fluttering vibratory char- 
acter manifests itself in all they say or do. This is evident also 
from their indignation, and from other signs. 

340. Many persons may imagine that infants remain such in 
heaven, and exist as infants among the angels. They who do 

28 K 



2l8 



HEA VEN AXD HELL. 



not know what constitutes an angel, may have confirmed them- 
selves in this opinion from the images sometimes seen in churches, 
where angels are exhibited as infimts. But the case is altogether 
otherwise. Intelligence and wisdom constitute an angel ; and so 
long as infants have not intelligence and wisdom, they are not 
angels, although they are with angels. But when they become 
intelligent and wise, then for the first time they become angels 
Vea,--a thing that I have wondered at, — thev then no longer ap 
pear as infants, but as adults ; for they are then no longer of an 
infantile genius, but of a more matiu'e angelic genius. Intelli- 
gence and wisdom produce this effect. As infants are perfected 
in intelligence and wisdom, they appear more mature, thus as 
youths and young men, because intelligence and wisdom are real 
spiritual nourishment.^ For this reason the things which nourish 
their minds nourish their bodies also, — and this from correspond- 
ence ; for the form of the body is but the external form of the in- 
teriors. It is to be observed that infants in heaven do not advance 
in age beyond the period of early manhood ; and there they stop 
forever \i. e. so far as apparent progress in age is concerned]. 
That I might be assured of this, it was granted me to converse 
with some who were educated as infants in heaven, and who had 
grown up there ; with some also when tliey were infants, and af- 
tenvard with the same when they had become young men ; and 
I heard from them the progress of their life from one age to an- 
other. . 

341. That innocence is tlie receptacle of all things of heaven, 
and thus that the innocence of infants is the plane of all the 
affections of good and truth, may be evident from what was said 
above, n. 276 to 2S3, concerning the innocence of the angels in 
heaven ; it was there sho^vn that innocence consists in a willing- 



' That spiritual food is science, intelligence, and wisdom, and thus the 
good and truth from which they are derived, n. 31 14, 4459, 4792, 5147, 
.W93- 534O' 5342; 5410, 5426, 5576, 55S2, 5-;SS, 5655, 8562, 9003. Hence that 
iitod, in a spiritual sense, is everything wliich proceeds from the mouth of 
the Lord. n. 6S1. That bread signifies all food in general, and therefore 
ever_» good, celestial and spiritual, n. 276. 6S0, 2165. 2177, 3478,6118, S410. 
The leason is, because celestial and spiritual good nourish the mind, 
which is of the internal man, n. 4459, 5293. 5576, 6277, S410. 



HEA VEN AND HELL. 



219 



ness to be led by the Lord, and not by self ; consequently that 
man is so far in innocence as he is removed from his own pro- 
prium ; and that so far as any one is removed from his own pro- 
prium, he is in the proprium of the Lord. The proprium of the 
Lord is what is called the Lord's justice and merit. But the 
innocence of infants is not genuine innocence, because it is as yet 
without wisdom. Genuine innocence is wisdom, for in propor- 
tion as any one is wise, he loves to be led by the Lord ; or, what 
is the same, in projDortion as any one is led by the Lord, he is 
wise. Infants therefore are led from external innocence, in which 
they are at first, — and which is called the innocence of infancy, — 
to internal innocence, which is the innocence of wisdom. This 
innocence is the end of all their instruction and progress ; where- 
fore when tliey come to the innocence of wisdom, the innocence 
of infancy, which had sei'ved them in the meantime as a plane, is 
then conjoined to them. The nature of infantile innocence was 
represented to me by a kind of wooden thing almost void of life, 
which is vivified just as children are jDerfected by the knowledges 
of truth and the afiections of good. And afterward the nature of 
genuine innocence was represented by a most beautiful infant, full 
of life and naked. For those eminently innocent ones, who dwell 
in the inmost heaven, and thus nearest to the Lord, appear to 
other angels just like infants, and some of them naked ; for inno- 
cence is represented by nakedness unaccompanied by shame, 
— as we read of the first man and his wife in paradise, (Gen. 
chap. ii. 25). Wherefore also when their state of innocence was 
lost, they were ashamed of their nakedness, and hid themselves, 
(chap. iii. 7, 10, 11). In a word, the wiser the angels are, the 
more innocent they are ; and the more innocent they are, the 
more do they appear to themselves like infants. Hence it is that 
infancy, in the Word, signifies innocence, (see above, n. 278). 

343. I have conversed with angels concerning infants, and 
inquired whether they are free from evils, because they have no 
actual evil, like adults. But I was told that they are equally in 
evil, — yea, that they, too, are nothing but evil;' but that they, 



" That all men are born in evils of every kind, insomuch that their pro- 
prium is notliiiig but evil, n. 210, 215, 731, 874, 875, S76, 987, 1047, "307, 



220 



HEA VEN AND HELL. 



like all the angels, are withheld from evil and held in good by tlie 
Lord, yet in such a wav that it appears to them as if they were 
in good of themselves. Lest, therefore, infants who have grown 
up in heaven should entertain a false opinion of themselves, and 
imagine that the good which they possess is from themselves and 
not from the Lord, they are sometimes let into the evils which 
they have received hereditarily, and are left in them until they 
know, acknowledge, and believe, that their good is all from the 
Lord. A certain prince who died in his infancy and grew up in 
heaven, entertained the f;\lse opinion just alluded to. Wherefore 
he was let into the life of tire evils wherein he was born ; and I 
then perceived from the sphere of his life, that he had a dispo- 
sition to domineer over others, and to make light of adulteries. 
These evils he derived hereditarily from his parents. But after 
he acknowledged that such was his nature, he was received 
again among: the angels with whom he was before. No one in 
the other life ever sufters jjunishment on account of hereditary 
evil, because it is not his own, thus no fault of his that he is 
such. But he is punished on account of the actual evil which is 
his own, and thus in j^roportion as he has made hereditary evil 
his own by actual life. Infants, therefore, are let into the state 
of tlieir hereditary evil when they become adult, not that they 
may suflcr jinnishment on account of it, but in order that tliey 
may be convinced that of themselves they are nothing but evil ; 
that through the mercy of the Lord tliey are delivered from the 



2308, 3518, 3701, 3812, 8480, 8550, 102S3, 102S4, 102S6, 10732. That man 
therefore must be rc-born, that is, regenerated, n. 3701. That the heredi- 
tary evil of man consists in loving himself more than God, and the woiKi 
more than heaven, and in making no account of his neighbor in conipar' 
ison with himself, except only for the sake of hinself, — which is to love 
himself, — so that it consists in the love of self and of the world, n. 694, 
731, 4317, 5660. That from the love of self and the love of the world, 
v.hcn they predominate, come all evils, n. 1307, 1308, 1321, 1594, 1691, 
31'3. 7255. 7376, (74S0), 74SS, 8318. 9335, 9348, 10038, 10742: which evils 
are contempt of others, enmity, hatred, revenge, cruelty, deceit, n. 6667, 
J37-» 7373' 7374- 934S. 10038, 10742 ; and that from these evils comes all 
that is false, n. 1047. 10283. 102S4, 10286. That those loves rush headlong 
if the reins are given them, and that the love of self aspires even to the 
throne of God, n. 7375, 8678. 



HEA VEN AND HELL 



221 



hell which cleaves to them, and introduced into heaven ; and 
that they are in heaven, not from any merit of their own, but 
from the Lord ; and therefore that they may not boast of their 
goodness before others, — for this is as contrary to tire good of 
luutnal love, as it is to the truth of faith. 

3i^3. Several times when a number of infants have been pros 
ent with me in choirs, — while they were as yet altogether infan- 
tile, — their voices were heard as something tender, but confused, 
proving that they did not yet act in unison, as they do afterwaid 
when they become more mature ; and what I wondered at, the 
spirits who were with me could not refrain from leading them to 
speak. Such desire is innate in spirits. But I obsei-ved that on all 
such occasions the infants resisted, and were unwilling to speak 
as they were led. Their refusal and resistance were attended 
with a species of indignation, as I often perceived ; and when 
they were permitted to speak freely, they only said that it is not 
so. I have been informed that such is the temptation of infonts, 
permitted in order that they may learn and become accustomed, 
not only to resist what is false and evil, but also that they may 
not think, speak, and act from others ; and tiierefore that they 
may not suffer themselves to be led by any other than the Lord 
alone. 

344. From these instances it may be evident what the educa- 
tion of infants in heaven is ; namely, that through the intelligence 
of truth and the wisdom of good they are introduced into angelic 
life, which is love to the Lord and mutual love ; and in those loves 
there is innocence. But how contrary is the education of chil- 
dren on earth in many cases, may appear from this instance : I 
was in the street of a great city, and saw little boys fighting with 
each other. A crowd gathered around and gazed upon the sj^ec- 
tacle with much pleasure ; and I was informed that the parents 
themselves incite their little sons to such combats. The good 
spirits and angels who saw through my eyes what was passing, 
were so shocked by it that I perceived their horror, and that it 
was caused especially by the conduct of the parents who incite 
their children to such deeds. They said that thus, in their earli- 
est years, parents extinguish in them all mutual love and all .n- 
nocence which infants receive from the Lord, and initiate tfiem 



222 



HEAVEN AND HELi^. 



into hatred and revenge ; consequently that they, by their own 
efforts, exckide their children from heaven, where there is nothing 
but mutual love. Let parents therefore, who wish well to their 
cliiklren, beware of such practices. 

345. The diffei-ence between those who die infants, and those 
who die adults, shall also be stated. They who die adu.ts have a 
plane acquired from the terrestrial and material world, and carry 
it vs ith them. This plane is their memory and its corporeal nat 
.ual affection. After death this plane remains fixed, and is qui- 
escent ; but still it sei-\'es their thought for an ultimate plane, for 
the tiTought flows into it. Hence it is, that such as that plane is, 
and such as is the correspondence of the rational with the things 
thereto belonging, such is the quality of the man after death. 
But those who die in infancy, and are educated in heaven, have 
not such a plane, but a spiritual-natural one, since they derive no- 
thing from the material woi'ld and the terrestrial body; where- 
fore they cannot be in such gross affections and thence thoughts, 
for they derive all things from heaven. Besides, infants do not 
know that thcj' were born in the world, and tliercfore believe 
that they were born in heaven ; consequently they know nothing 
of any birth but the spiritual birth, which is eflected by the 
knowledges of good and truth, and by intelligence and wisdom, 
by virtue of which man is man ; and because these are from the 
Lord, they believe, and love to believe, that they are the children 
of the Lord Himself. Nevertheless the state of men who grow 
up on earth, may become just as perfect as the state of infants 
who grow up in heaven, provided they remove corporeal and ter- 
restrial loves, — which are the loves of self and the world, — and 
in their place receive spiritual loves. 



THE WISE AND THE SIMPLE IN HEAVEN 



346. It is believed that the wise will enjoy glory and eminence 
in heaven above the simple, because it is said in Daniel: '•'■The 



HEA VEN AND. HELL. 



I 

223 



intelligent shall shine as with the brightness of the firmament 
and they that turn many to righteousness., as the stars for' 
ever." xii. 3. But few know who are meant by the intelligent, 
and by those who turn many to righteousness. It is generally 
believed that they are those who are called the educated and 
learned, especially those who have been teachers in the church, 
and have excelled others in learning and preaching, and still 
more those among them who have converted many to the faith. 
All such in the world are believed to be the intelligent; but still 
thiy are not the intelligent in heaven, of whom the above woids 
are spoken, unless their intelligence be heavenly intelligence, the 
nature of which will be told in what now follows. 

347. Heavenly intelligence is interior intelligence, arising from 
the love of truth, not for the sake of glory in the world, nor for 
the sake of glory in heaven, but for the sake of truth itself, 
whereby they are inmostly aflected and delighted. They who are 
affected and delighted with the truth itself, are aflected and de- 
lighted with the light of heaven ; and they who are affected and 
delighted with the light of heaven, are also affected and delighted 
with divine truth, yea, with the Lord Himself ; for the light of 
heaven is divine truth, and divine truth is the Lord in heaven, 
(see above, n. 126 to 140). This light enters into the interiors 
of the mind alone, — for the interiors of the mind are formed to 
receive it, — and as it enters, it also affects and delights ; for 
whatever flows-in from heaven and is received, contains in itself 
something delightful and pleasant. Hence comes the genuine 
affection of truth, which is the affection of truth for its own sake. 
They who are in this affection, or, what is the same, in this love, 
are in heavenly intelligence, and shine in heaven as with the 
brightness of the firmament. They shine, because the divine 
truth, wheresoever it is in heaven, gives light, (see above, n. 132) ; 
and the firm.iment of heaven from correspondence signifies that 
intellectual, both with angels and men, which is in the light of 
leaven. But they who are in the love of truth either for the sake 
of glory m the world or of glory in heaven, cannot shine in hea- 
ven, since ^'ley are rot delighted and affected with the light of 
heaven, but with the light of the world ; and this light without 



224 



HEA VEN AND HELL. 



the other, is in heaven nothing but thick darkness.^ With all 
such, self-gloiy predominates, because it is the end they have in 
view ; and when seif-glor}^ is tlie end, man regards liimself in 
the first place, and tlie ti'iiths wliich are subservient to his own 
glory he regards only as means to that end, and as his sei-vants. 
For he vsdio loves divine truths for the sake of his own gloiy, 
regards himself in divine truths, and not the Lord ; consequent!) 
he turns his sight, — which is that of the understanding and faith, — 
way from heaven to the world, and away from the Lord to himself 
Hence such persons are in the light of the world, and not in the 
light of heaven. In the external form, and therejpre in the sight 
of men, they appear as intelligent and well-instructed as those 
who are in the liglit of heaven, because they converse like them, 
and sometimes to all appearance more wisely, because excited by 
self-love, and well-versed in the art of counterfeiting heavenly 
affections ; but still in the internal form in which they appear be- 
fore the angels, they are of a totally different character. From 
these considerations it may be evident in some measure who they 
are that are meant by the intelligent, who will shine in heaven as 
with the brightness of the firmament. But who tliey are that are 
meant by those who turn many to righteousness, and who will 
shine as the stars, shall now be told. 

348. By those who turn many to righteousness, are meant 
those who are wise ; and in heaven they aie called wise who are 
in good, and they are in good there, who commit divine truths 
immediately to life ; for when divine truth is reduced to life, it 
becomes good, for it becomes a possession of the will and love ; 
and whatever belongs to the will and love is called good. These 
therefore are called wise, for wisdom is of the life. But they 



' Thnt tlie light of the world is for the external man, and the light of 
liearen for the internal man, n. 3222, 3223, 3337. That tlie light of heaven 
flows into natural light, and that the natural man is wise so far as hr 
receives the light of heaven, n. 4302, 440S. That from the light of 
world, which is called natural light, the things which are in the light of 
heaven cannot be seen, but vice versa, n. 9754. Wherefore they who are 
in the light of the world alone do not perceive those things which are in 
tf 5 light of heaven, n. 3108. That the light of the world is thick daik- 
ness to the angels, n. 1121, 1783, iSSo. 



HEA VEN AND HELL. 



225 



are called intelligent, who do not admit divine truths immedi- 
ately into the life, but first into the memory, whence they are 
afterward brought forth and applied to life. In what manner and 
to what extent the intelligent ditler from the wise in heaven, may 
be seen in the chapter which treats of the two kingdoms of 
heaven, the celestial and the spiritual, (n. 20 to 28), and in that 
wliich treats of the three heavens, (n. 29 to ap). They who are 
in the Lord's celestial kingdom, and therefore in the third or in* 
most heaven, are called just, from the fact that they attribute noth- 
ing of justice to themselves, but all to the Lord. The justice of the 
Lord in heaven is the good which is from the Lord.' These, 
then, are the persons who are here meant by those who justify ; 
these also are they, concerning whom the Lord says : " The just 
shall shine as the sun in the kingdom of My leather." jNIatt. 
xiii. 43. It is said that they shall shine as the sun, because they 
are in love to the Lord from the Lord, and because that love is 
meant by the sun, (see above, n. 116 to 125). The light also 
with them is flamy, and the ideas of their thought partake of a 
flamy nature, because they receive the good of love immediately 
from the Lord as tlie sun in heaven. 

349. All who have procured for themselves intelligence and 
wisdom in the world, are accepted in heaven, and become angels, 
every one according to the quality and amount of his intelligence 
and wisdom. For whatever a man acquires in the world, this 
remains, and is carried with him after death, when also it is in- 
creased and filled, but within the degree of his affection and 
desire of truth and good, not beyond it. They who have had 
but little affection and desire, receive but little, yet still as much 
as they are able to receive within that degree ; but they who have 
had much affection and desire, receive much. The degree itself 



' That the merit and righteousness of the Lord are the good which ru.e« 
.n heaven, n. 94S6, 99S6. That a righteous and justified person is one la 
w 10m the merit and righteousness of the Lord are ascribed ; and that he 
is unrighteous who has his own righteousness and self-merit, n. 5069, 
9263. What is the quality of those in the other life who claim righteous- 
nes to themselves, n. 943, 2027. That justice or righteousness, in the 
Word, is predicated of good, and judgment of truth ; and that hence to 
do justice and judgment is to do what is good and I'-ue, n. 2235, 9S57 
29 K* 



226 



HEAVEN AND HELL. 



of affection and desire is as a measure, which is filled to the brim. 
To him, therefore, whose measure is large, much is added : and 
little, to him whose measure is little. The reason of all this is, 
Decause the love, to which belong affection and desire, receives 
everything which is agi-eeable to itself ; hence the gi-eater is 
one's love, the more he receives. This is meant by the liOrd's 
words; "To every one that hath., shall be given., that he may 
have 7Hore abundantly." I^Iatt xiii. 12; chap. xxv. 29. '•^Inti 
the bosom shall be given good measure, pressed down, shaken 
together, a?id rtuuiing over" Luke vi. 3S. 

350. All are received into heaven, who have loved truth and 
good for their own sake. They, therefore, who ha\'e loved 
much, are called wise ; and they who have loved little, are called 
simple. The wise in heaven are in great light, but the simple 
are in less light, — every one according to the degree of his love 
of good and trntli. To love truth and good for their own sake, 
is to will them and do them ; for they who will and do tliem, 
are those that love tliem, but not they who do not will and do 
them. The former also are they who love the Lord, and are 
loved by Him, since good and truth are from the Lord ; and 
because they are from Him, He is also in them ; therefore He is 
also with those who receive good and truth in their life, by will- 
ing and doing them. Man, too, regarded in himself, is nothing 
else but his own good and truth, because good is of his will, and 
truth is of his understanding, and the man is such as his will 
and understanding are. Hence it is evident that man is loved 
by the Lord, in proportion as his will is formed by good, and hi.s 
understanding by truth. To be loved by the Lord is also to love 
the Lord, since love is reciprocal ; for to him who is loved, the 
Lord gives the abilitj' to love in return. 

351. It is believed in the world, that they who possess much 
knowledge, — whether relating to the doctrines of the church and 
the Word, or to the sciences, — see truths more interiorly and 
quickly than others, and thus are more intelligent and wise. Such 
mcr also entertain a similar opinion of themselves. But the na- 
ture of tuie intelligence and wisdom, and also of that which is 
spur.ous and false, shall be told in what now follows. 

True intelligence and wisdom is to see and perceive what it 



HEA VEN AND HELL. 



327 



true and good, and thence what is false and evil, and accurately 
to distinguisli the one from the other, and this by an interior in- 
tuition and jDcrccption. There are interiors and exteriors with 
every man. The interiors are those things which belong to the 
in ternal or spiritual man, but the exteriors are those which belong 
to the external or natural man. The quality of a man's under- 
standing and perception depends upon the form of his inteiiorf, 
and the degree in \vhich thev make one with his exteriors. 
The intei ors of man can be formed only in heaven, but his exte- 
riors are lormed in the world. When the interiors are formed 
in heaven, thei^e is an influx from them into the exteriors which 
are from the woi'ld, and thus they are brought into correspond- 
ence, that is, into unity of action. When this takes place, the 
man sees and perceives from the interior. In order that the in- 
teriors may be formed, the only way is for a man to look to the 
Divine and to heaven ; for, as was just said, the interiors are 
formed in heaven. And a man looks to the Divine when he be- 
lieves in the Divine, and believes that all truth and good, and 
hence all intelligence and wisdom, are from Him ; and he be- 
lieves in the Divine when he is willing to be led by Him. In 
this way, and in no other, are a man's interiors opened. The 
man who is in this faith, and in a life according to it, has the 
power and faculty of becoming intelligent and wise. But in 
order to become so, he must learn many things, not only such as 
lelate to heaven, but such as relate to the world also. Those 
which relate to heaven are to be learned from the Word and 
from the church ; and those which relate to the world, from the 
sciences. In proportion as man learns these things, and applies 
them to life, he becomes intelligent and wise ; for in the same 
proportion the interior sight which is that of his understanding, 
and the interior affection which is that of his will, are perfected. 
The simple of this sort are they whose interiors are open, but 
not so much cultivated by spiritual, moral, civil, and natural 
truths ; these perceive truths when they hear them, but they do 
not see them in themselves. But the wise of this class ire they 
whose interiors are not only open, but cultivated ; thesQ also see 
truths in themselves, and perceive them. From these considera 
tions it is evident what true intelligence and wisdom are. 



228 



HEA VEN AND HELL. 



352. Spurious intelligence and wisdom consist, not in seeing 
and perceiving from an interior ground what is true and good, 
and thence what is false and evil, but only in believing that to 
be true and good, and that to be false and evil, which is declared 
to be so by others, and in confirming it afterward. They who do 
not see what is true from truth itself, but from the persuasion of 
another, may embrace and believe what is false iust as readily as 
what is true, and may also confirm it until it apj^eai s to be true ; 
for whatever is confirmed puts on the appearance of truth ; and 
there is nothing which cannot be confirmed. The interiors of 
such persons are open only from beneath, but their exteriors are 
open in proportion as they have confirmed themselves ; wherefore 
the light by which they see is not the light of heaven, but the 
light of the world, which is called natural light \Ju7neif\. In 
this light falscs may shine like truths, yea, when confirmed, may 
appear resplendent, but not in the light of heaven. Of this class 
the less intelligent and wise are the}' who have confirmed them- 
selves much, and the more intelligent and wise are they who 
have confirmed themselves but little. From these considerations 
it may be seen, what spurious intelligence and wisdom are. But 
those are not of this class, who, in childhood, have supposed 
those things to be true which they heard from their teachers, 
provided that, in tlieir riper j'ears, when they think from their 
own understanding, they do not obstinately cling to them, but 
desire truth, and earnestly seek after it, and arc interiorly aficcted 
by it when they find it. Such persons are aflected with truth for 
its own sake, and therefore see it to be truth before they confirm 
it.' This may be illustrated by an example. A conversation 
arose among certain spirits upon the question, why animals are 



' That wisdom consists in seeing and perceiving whether a thing be tiue 
before it is confirmed, but not in confirming what is said by others, n. 
1017, 4741, 7012. 7680, 7950. That to see and to perceive whether a thing 
be true before it is confirmed, is given only to tliose who are afVected with 
truth for its own sake, and for the sake of life, n. S521. Tiiat tlie light of 
confiimation is natural light and not spiritual, and that it is sensual light, 
which ha's place even with the wicked, n. S7S0. That all things, even 
falses, may bi; confirmed, so as to appear like truths, n. 24S2, 2490, 5033 
6865, 8521 



HE A VEN AND HELL. 



born into all the science suitable to their nature, but not man ; 
and the reason assigned was, that animals are in the order of 
their life, but that man is not ; wh'erefore he must be brought 
into order by knowledges and sciences. But if man were born 
into the order of his life, which is to love God above all things 
and his neighbor as himself, he would be born into intelligence 
and wisdom, and thence also into the belief of all truth, so far as 
he was made acquainted therewith through the acquisition of 
knowledges. The good spirits immediately saw this, and per- 
ceived that it was so, purely from the light of truth ; but the 
spirits who had confirmed themselves in faith alone, and had 
thence cast' aside love and charity, could not understand it, 
because the light of the false which they had confirmed obscured 
the light of truth. 

353. False intelligence and wisdom is all that which is without 
the acknowledgment of a Divine ; for all those who do not 
acknowledge a Divine, but nature instead, think from the corpo- 
real-sensual, and are merely sensual, how much soever they may be 
esteemed in the world for their erudition and learning.' Their eru- 
dition, however, does not ascend beyond such things as appear in 
the world before their eyes. These they retain in their memory, 
and look at almost materially, although the same sciences are what 
serve the truly intelligent for the formation of their understanding. 
By the sciences are meant the various kinds of experimental 



' That the sensual principle is the ultimate of the life of man, adhering 
to, and inhering in, his corporeal principle, n. 5077, 5767, 9212, 9216, 9331, 
9730. That he is called a sensual man, who judges and concludes all 
things from the senses of the body, and who believes nothing but what 
he sees with his eyes and touches with his hands, n. 5094, 7693. That 
such a man thinks in his outermost principles, and not interiorly in him- 
self, n. 5089, 5094, 6564, 7693. That his interiors are closed, so that he 
sees nothing of divine truth, n. 6564, 6844, 6845. In a word, that he is in 
gross natural light, and thus perceives nothing which is derived from Ihe 
light of heaven, n. 6201, 6310, 6564, 6844, 6845, 6598, 6612, 6614, 6622, 
6624. That therefore he is inwardlj- opposed to all things which are of 
heaven and the church, n. 6201, 6316, 6S44, 6S45, 694S, 6949. That the 
learned, who have confirmed themselves against the truths of the church, 
»re sensual men, n. 6316. The quality of the sensual man is described, n. 
10236. 



23G 



HEAVEN AND HELL. 



knowledge, as phj'sics, astronomy, chemistiy, mechanics, geom- 
etry, anatomy, psychology, philosophy, the history of kingdoms, 
and also the criticisms and languages of the learned world. 
The dignitaries of the church who deny a Divine, do not elevate 
their thoughts above the sensual things appertaining to the ex- 
ternal man ; they regard the contents of the Word as others re- 
gard the sciences, nor do they make them matters of thought or 
of any intuition by an enliglitened rational mind, because tl cii 
interiors are closed, and also the exteriors which are nearest to 
their interiors. These are closed, because they have turned 
themselves away from heaven, and have retroverted those facul- 
ties which were capable of looking in that direction, which are 
the interiors of the human mind, as obsei'ved above. Hence it 
is that they cannot see what is true and good, since to them 
these are in thick darkness, but what is false and evil is in the 
light. Nevertheless sensual men can reason, — some of them 
more ingeniously and acutely than other men, — but from the 
fallacies of the senses confirmed by their scientifics. And be- 
cause they possess such skill in reasoning, they also think them- 
selves wiser than others.' The fire which warms their reason- 
ings with its aflcction, is the fire of the love of self and the world. 
These are they who are in false intelligence and wisdom, and 
who are meant by the Lord in ISIatthew : '•'•Seeing they see not., 
and hearing they hear ?zoi, neither do they U7idersta7id" xiii. 
13, 14, 15. And in another place : '•'•These things are hid from 
tht, i7itellige7it a7id wise, and revealed u7tto babes" xi. 25, 26. 

354. I have been allowed to converse with many of the learned 
after tiicir departure from the world ; with some who enjoyed the 
most distinguished reputation, and were celebrated in the literary 
world on account of their writings ; and with others who were not 
so celebrated, but who, nevertheless, possessed hidden wisdom 
Those who in heart denied a Divin(\ — how much soever they 

That srnsiijil men reason acutely and cunningly, because :hey mnkr 
X . intelligence to consist in speaking from the corporeal memory, n. 195, 
196, S700, 10236; but that they reason from the fallacies of the senses, n. 
5084, 694S, 6949, 7693. That sensual men are more cunning and malicioui 
than others, n. 7693, 10236. That such were called by the ancients sei- 
pents of the tree of science, n. 195, 196, 197, 639S, 6949, 10313. 



HE A VEN AND HELL. 



Lonfcssed Him with their lips, — had become so stupid, that Uicy 
could scarcely comprehend any civil truth, mucli less any spirit- 
ual truth. I perceived and also saw that the interiors of their 
mind' were so closed as to appear black, (such things appear 
visibly in the spiritual world), and thus tliat the}' could not endure 
any heavenly light, neither could they admit any influx from hea- 
ven. That blackness in which their interiors appeared, was 
greater and more extended with those who had confirmed them- 
selves against the Divine by their learned scientifics. Such per- 
sons in the other life receive with delight all that is false, and im- 
bibe it as a sponge does water ; and repel all truth, as a bony 
elastic surfoce repels what falls upon it. It is said also that the 
interiors of those who have confirmed themselves against the Di- 
vine ap4 in favor of nature, are ossified. Their heads likewise 
appear hard as if made of ebon}', and this appearance reaches 
even to the nose, — a sign that they no longer have any percep- 
tion. Spirits of this character are immersed in quagmires, which 
appear like bogs, where they are harassed by the fantasies into 
wnich their false notions are turned. Their infernal fire is the 
lust of glory and a name, which prompts them to assail each 
other, and from infernal ardor to torment those who do not wor- 
ship them as deities. In this way they torture each other by 
turns. Into such things is all worldly learning changed, which 
has not received into itself light from heaven by the acknowledg- 
ment of the Divine. 

355. That the learned of this class are such in the spiritual 
world, when they arrive there after death, may be concluded from 
this single circumstance : That all things which are in the natu- 
ral memory, and immediately conjoined to the sensuals of the 
body, — like the scientifics mentioned just above, — are then quies- 
cent, and the rational conclusions thence derived form the sole 
basis of the thought and speech. For man carries with him all 
his natural memory, but the things which are in that memory are 
rot under his view, and do not enter into his thought, as they did 
when he lived in the world. He can take nothing from that 
memorv, and exhibit it in spiritual light, because the things 
therein have no relation to that light. But the rational or intel- 
lectual principles, which a man has acquired from the sciences 



233 



HEAVEN AND HELL. 



while he lived in the body, are in agi^eement with the light of the 
spiritual world ; wherefore in proportion as the spirit of man is 
made rational by knowledges and sciences in the world, he is 
rational after the dissolution of the body ; for then man is a 
spirit, and it is the spirit which thinks in the body.' 

356. But those who have procured to themselves intelligence 
and wisdom by means of knowledges and sciences, — as is the 
case with those who have applied all things to the use of life, 
and at the same time have acknowledged a Divine, loved :he 
Word, and lived a spiritual moral life, (concerning which above, 
n. 319), — the sciences have served as a means of becoming wise, 
and also of corroborating the things which appertain to faith. 
I have perceived and also seen the interiors of their minds, and 
they appeared as if transparent from light of a white, flamy, 
or azure color, like that of diamonds, rubies, and sapphires, 
which are pellucid ; and this according to the confirmations 
in favor of a Divine and of divine truths, which they had de- 
rived from the sciences. Such is the appearance of true intel- 
ligence and wisdom, when presented in the spiritual world in a 
visible form. This appearance they derive from the light of hea- 
ven, which is the divine truth proceeding from the Lord, which 
is the source of all intelligence and wisdom, (see above, n. 126 
to 133). The planes of that light, in which variegations like 
those of colors exist, are the interiors of the mind ; and the con- 
firmations of divine truths by such things as are in nature, and 
therefore in the sciences, produce those variegations.' For the 
interior mind of man looks into the stores of the natural mem- 
ory, and seizing uj^on those things therein which are confirma- 

' That scientifics belong to the natural memory, which man has in the 
body, n. 5212, 9922. That man carries all the natural memory with him 
lifter death, n. 2475 ; from experience, n. 2581 to 2486 : but that he cannot 
bring anything forth from that memory as in the world, for several rea- 
tons, n. 2476, 2477, 2749. 

' Tliat most beautiful colors appear in heaven, n. 1053, 1624. That C\\- 
.113 in heaven .ire derived from the light there, and that they are its modi- 
tications or variegations, n. 1042, 1643, 1053, 1624, 3993, 4530. 4922, 4742. 
Thus that they are the appearances of truth derived from good, and sig- 
nify such things as belong to intelligence and wisdom, n. 4530,4922,4677, 
9466. 



HEA VEN AND HELL. 



live, it sublimates them as it were by the fire of heavenly love, 
withdraws them, and purifies them even into spiritual ideas. 
That such a process takes place is unknown to man while he 
lives in the body, since he therein thinks both spiritually and nat- 
urally ; but the things which he then thinks spiritually, he does 
not perceive, but only those which he thinks naturally ; but when 
he comes into the spiritual world he then has "no perception of 
wh it he thought naturally in the world, but of what he thought 
spiritually ; thus his state is changed. From these considerations 
it is evident that man is made spiritual by knowledges and sci- 
ences, and that these are a means of becoming wise, but only to 
those who have acknowledged a Divine in faith and life. These 
also are accepted in heaven before others, and are among those 
there who are in the midst, (n. 43), because they are in light 
more than others. These are the intelligent and wise in hea- 
ven, who shine as with the brightness of the firmament, and 
who shine as the stars. But the simple there, are those who 
have acknowledged a Divine, loved the Word, and lived a spirit- 
ual-moral life, but the interiors of whose minds were not so much 
cultivated by knowledges and sciences. The human mind is like 
ground, which is such as it is made by cultivation. 



THE RICH AND POOR IN HEAVEN. 

357. There are various opinions concerning reception into 
heaven. Some suppose that the poor are received, and not the 
rich ; others, that the rich and the poor are received alike ; and 
others, that the rich cannot be received, unless they give up their 



Extracts from the Arcana Ccelestia concerning the sciences. 

T.iat man ought to be imbued with sciences and knowledges, since by 
them he learns to think, afterwards to understand what is true and good, 
and at length to grow wise, n. 129, 1450, 1451, 1453, 154S, 1S02. That sci 
enlUics are the first principles, on which the life of man, civil, moral, and 
30 



HEA VEN AND HELL. 



wealth, and become as the poor ; and each confirms his ophiion 
from the Word. But they who make a distinction between tlie 



spiritual, is built and founded; and that thej are acquired for the sake of 
use as an end, n. 14S9, 3310. That knowledges open the wav to the in- 
ternal man, and afterwards conjoin that man with the external according 
to uses, n. 1563, 1616. That the rational principle is born by sciences and 
knowledges, n. 1S95, 1900, 30S6; not b_v knowledges themselves, but h\ 
the affection of the uses derived fi'om them. n. 1S95. 

That there are scientifics which admit divine truths, and others which 
do not admit them, n. 5213. That empty scientifics ought to be destroyed, 
n. 14S9, 1492, 1499, 1580. That empty scientifics are those which have for 
their end, and which confirm, the loves of self and of the world, and 
which withdraw from love to God and love toward the neighbor; because 
such scientifics close the internal man so that man cannot afterward receive 
anything from heaven, n. 1563, 1600. That scientifics are the means of 
growing wise, and the means of becoming insane; that by them the in- 
ternal man is either opened or closed, and that thus the rational principle 
is either cultivated or destroyed, n. 4156. 8628, 9922. 

That the internal man is opened and successivel}' perfected b}- scientifics, 
if man has good use for an end, especially the use which respects eternal 
life, n. 3086. That in this case scientifics, which are in the natural man, 
are met by spiritual and celestial things from the spiritual man, which 
adopt such of them as are suitable, n. 1495. That in this case the uses ot 
heavenly life are extracted, purified, and elevated, from the scientifics 
which are in the natural man, by the internal man from the Lord, n. 1S95, 
1S96, 1900, 1901, 1902, 5S71, 5S74. 5901; and that incongruous and oppos- 
ing scientifics are cast aside and exterminated, n. .sS/i, 5SS6, 5889. 

That the sight of the internal man calls forth from tiie scientifics of the 
external man nothing but what accords with its love, n. 9394. That be- 
neath the sight of the internal man, those things which are of the love 
are in the midst and in brightness, but those which are not of the love arc 
at the sides and in obscurity, n. 606S, 60S5. That suitable scientifics are 
successively implanted in man's loves, and as it were dwell in them, n. 
6325. That man would be born into intelligence, if he were born into 
love toward his neighbor; but since he is born into the love of self and 
of the world, he is therefore born in total ignorance, n. 6323, 6325. That 
icience, intelligence, and wisdom, are the olfspring of love to God and of 
ove toward the neighbor, n. 1226, 2049. 2116. 

That it is one thing to be wise, another thing to understand, another to 
know, and another to do: but that still, with those who arc in spiritual 
life, they follow in order, and exist together in act, n. 10331. That it is 
also one thing to know, another to acknowledge, and another to have 
faith, n. Sq6. 



HEA VBN AND HELL. 



rich and the poor as to facility of admission into heaven, do not 
understand the Word. The Word in its bosom is spiritual, but 



That scientifics, which belong to the external or natural man, are in the 
ight of the world ; but that truths, which have been made truths of faith 
and of love, and have thus gained life, are in the light of heaven, n. 5212. 
Thai the truths which have gained spiritual life, are comprehended by nat- 
ural ideas, n. 5510. That spiritual influx proceeds from the internal 01 
spiritual man into the scientifics which are in the external or natural man 
n. 1940, S005. That scientifics are the receptacles, and as it were the ves- 
sels, of the truth and good which belong to the internal man, n. 1469, 1496, 
3068, 54S9, 6004, 6023, 6052, 6071, 6077, 7770, 9922. That scientifics are as 
it weie mirrors, in which the truths and goods of the internal man appear 
as in an image, n. 5201. That thej' are there together as in their ultimate, 
n- 53/3i 5S74. 58S6, 5901, 6004, 6023, 6052, 6071. 

That influx is spiritual and not physical; that is, that there is influx 
from the internal man into the external, and thus into the scientifics of 
the external man, but that there is no influx from the external man into 
the internal, and therefore none from the scientifics of the external man 
into the truths of faith, n. 3219, 5119, 5259, 5427, 5428, 5478, 6322, 9110, 
9m. That from the truths of the doctrine of the church, which are de- 
rived from the Word, a principle is to be drawn ; that those truths are first 
to be acknowledged, and that aftei-ward it is allowable to consult scientif- 
ics, n. 6047. Thus that it is allowable for those who are in an aflirmative 
principle concerning the truths of faith, to confirm them intellectually by 
scientifics, but not for those who are in a negative principle, n. 256S, 2588, 
4760, 6047. That he who does not believe divine truths unless he be per- 
suaded by scientifics, never believes, n. 2094, 2S32. That to enter into the 
truths of faith from scientifics is contrary to order, n. 10236. That they 
who do so become infatuated as to those things which pertain to heaven 
and the church, n. 128, 129, 140. That they fall into falses of evil, n. 232, 
233,6047; and that in the other life, when they think on spiritual sub- 
jects, they become as it were drunken, n. 1072. What their further qual- 
ity is, n. 196. Examples illustratmg that things spiritual cannot be com- 
prehended if entered into by scientifics, n. 233, 2094, 2196, 2203, 2209. 
That many of the learned are more insane in spiritual things than the 
simple, because they are in a negative principle, and confirm it by scien- 
tifics which they have continually and in abundance before their view, n 
4760, S629. 

That they who reason from scientifics against the truths of faith, reai.or, 
acutely, because from the fallacies of the senses, which are engaging and 
persuasive, since it is with difficulty that they can be dispersed, n. 5700. 
What and of what quality the fallacies of the senses are, n. 50S4, 5094, 
6400,6948. That they who understand nothing of trutl" , and also thev 



236 



HEA VEN AND HELL. 



in the letter it is natural ; wherefore they who take tlie Word 
only according to the literal sense, and not according to any spir 
itual sense, err upon many points, especially in regard to the rich 



who are in evil, can reason about the truths and goods of faith, and yet 
not understand them, n. 4214. That it is not the part of an intelligent 
person merely to confirm a dogma, but to see whether it be true or not, 
before it is confirmed, n. 4741, 6047. 

That sciences are of no avail after death, but what man has imbibea ir 
his understanding and life by means of sciences, n. 24S0. That still all sci- 
entifics remain after death, but that they are quiescent, n. 2476 to 2479, 
24S1 to 24S6. 

That the same scientifics with the evil are falses, because they are ap- 
plied to evils, and with the good are truths, because they are applied to 
good, n. 6917. That scientific truths with the evil are not truths, however 
they may appear as truths when they are spoken, because there is evil 
within them, n. 10331. 

What is the quality of the desire of knowing, which spirits have; an 
example, n. 1973. That with the angels there is an immense desire of 
knowing and of growing wise, since science, intelligence, and wisdom are 
spiritual food, n. 31 14. 4459, 4792, 4976, 5147, 5293, 5340, 5342, 5410, 5426, 
5576, 55S2, 55SS, 5655, 6277, S562, 9003. That the science of the ancients 
was the science of correspondences and representations, by which they in- 
troduced themselves into the knowledge of spiritual things; but that that 
science is now altogether obliterated, n. 4844, 4749, 4964, 4965. 

Spiritual truths cannot be comprehended, unless the following univer- 
sals be known : I. That all things in the universe have reference to good 
and truth, and to the conjunction of both, that they may be something; 
thus to love and faith, and their conjunction. II. That man possesses un- 
derstanding and will; that the understanding is the receptacle of truth, 
and the will the receptacle of good; and that all things have reference to 
these two principles in man, and to their conjunction, as all things have 
reference to truth and good and their conjunction. III. That there is an 
internal man and an external man, and tnat they are as distinct from each 
Other as heaven and the world ; and yet that they ought to make one, that 
man maybe truly man. IV. That the internal man is in the light of hea- 
rer., ajid the external man in the light of the world ; and that the light 
of heaven is the divine truth itself, which is the source of all intelligence, 
V. That there is a correspondence between the things which are in the 
internal man and those which are in the external man, and that hence 
they appear in all cases under another aspect, insomuch that they are 
not discerned except by the science of correspondences. Unless these 
and many other things be known, no ideas can be conceived and I'ornied 
of spiritual and celestial truths except such as are incongruous ; an J ihun 



HEA VEN AND HELL. 



ind poor; as, in supposing that it is as difficult for tlic ricli to 
enter heaven, as for a camel to go through the ej-e of a needle ; 
and that it is easy for the poor because they are poor, since it is 
said: '■'■Blessed arc the poor, for theirs is the kingdom of the 
heavens^ [Matt. v. 3]; Luke vi. 20, 21. But they who knoAV 
anything of the spiritual sense of the Word, are of a diflcrent 
ojoinion. They know that heaven is for all who live the life of 
faith and love, whether they be rich or poor. But who are 
meant in the Word by the rich, and who by the poor, will be 
shown in what follows. From much conversation and inter- 
course with the angels, it has been granted me to know for a 
certainty that the rich enter heaven as easily as the poor ; that no 
man is excluded on account of his great possessions, and that 
no one is received because he is poor. Both rich and poor 
are there, and many of the rich in greater gloiy and happiness 
than the poor. 

358. It is proper to observe in the outset, that a man may ac- 
quire riches and accumulate wealth as far as opportunity is 
given, provided it be not done with craft and dishonesty ; that he 
may eat and drink daintily, provided he does not make life con- 
sist in that ; may dwell magnificently according to his condition ; 
may converse with others as others do ; may frequent places 
of amusement, and talk about worldly affairs ; and that he has no 
need to assume a devout aspect, to be of a sad and sorrowful 
countenance, and to bow down his head, but may be glad and 
cheerful ; nor to give his goods to the poor, except so far as incli- 
nation leads him ; in a word, he may live outwardly altogethei 
like a man of the world ; and these things will not pi'event his 
going to heaven, provided that inwardly in himself he thinks 
properly about God, and acts sincerely and justly with his neigh- 
bor. For man is such as his affection and thought are, or such 
as his love and faith are ; thence all his outward acts derive their 
life, for to act is to will, and to speak is to think, since every one 
acts from will and speaks from thought. Wherefore, when it is 



Bcientifics and knowledges, which are of the natural man, without these 
aniversals can be of little use to the rational man for understanding and 
imnrovement. Hence it is evident how necessary scientifics are. 



238 



HEA VEN AND HELL. 



said in the Word that man shall be judged according to his 
deeds, and that he shall be rewarded according to his works, the 
meaning is, that he shall be judged and rewarded according to 
his thought and aflcction from which his deeds proceed, or which 
are in his deeds ; for deeds are of no account without these, and 
are altogether such as these are.' Hence it is evident that tlie 
external of man is of no account, but that his internal, — from 
which his external is derived, — is what is judged. For illustra- 
tion : If any one acts sincerely, and does not defraud another 
merely because he fears the law, the loss of reputation and con- 
sequently of honor or gain, he would defraud him to the utmost 
of his power if he \vere not restrained by that fear. His thought 
and will are fraudulent, though his actions are outwardly sincere. 
Such a man has hell ^vithin him, because he is interiorly insin- 
cere and fraudulent. But he who acts sincerely, and does not 
defraud another because it is against God and his neighbor, 
would not defraud him even if he had the opportunity, for his 
thought and will are conscience ; he has heaven in himself. The 
deeds of both appear similar in the external form, but in the in- 
ternal they are altogether dissimilar. 

359. Since a man may live in the external form just as others 
do, may grow rich, keep a bountiful table, dwell in a splendid 
house, and wear costly apparel according to his condition and 



' That it is very frequently said in the Word, that man shall be judged, 
and that lie shall be recompensed according to his deeds and his works, n. 
3934. That by deeds and works in such passages arc not meant deeds and 
works in the external form, but in the internal; because good works in the 
external form are done also by the wicked, but in the external and at the 
same time in the internal form, only by the good. n. 3934, 6073. That 
works, like all acts, derive their esse and existere, and their qiuility, from 
tlie interiors of man, which are of his thought and will, inasmuch as thty 
proceed thence; wherefore such as the interiors are, such are the works, n. 
3934. S911, 10331. Thus they are such as the interiors are in regard to 
love and faith, n. 3934, 6073, 10331. 10333. That works, therefore, contain 
those princijilcs. and are love and faith in efl'ect, n. 10331. Wherefore tc 
he judged and recompensed accortling to deeds and works, denotes accord- 
ing to love and faith, n. 3147, 3934, 6073, S911, 10331, 10333. That works 
are not good so far as they respect self and the world, but only so far ac 
they respect the Lord and the neighbor, n. 3147. 



HEA VEN AND HELL. 



einploNinent, enjoy delights and gratifications, and engage in 
worldly aflaiis for the sake of occupation and business, and for 
sustenance of mind and body, provided he interiorly acknow- 
ledges a Divine and wishes well to his neighbor, it is evident 
that it is not so difficult to walk in the way of heaven as many 
suppose. The only difficulty is, to be able to resist the love of 
self and the love of the world, and to prevent their predom- 
inance ; for these are the somxe of all evils/ That it is not so 
difficult to tread the heavenward path as many imagine, is 
evident from these words of the Lord : '■'•Learn of Me, for I 
am meek aitd lozvly of heart; and ye shall fitd rest unto your 
souls : for j\Iy yoke is easy, and J\fy burden is light." Matt, 
xi. 29, 30. The Lord's yoke is easy and His burden light, be- 
cause in the degree that man resists the evils which flow from the 
loves of self and the world, he is led by the Lord and not by 
himself ; and because the Lord afterward resists those evils in 
man, and removes them. 

360. I have conversed with some after death, who, while on 
earth, renounced the world, and gave themselves up to an almost 
solitary life, tliat by the withdrawal of their thoughts from 
worldly concerns they might have leisure for pious meditations, 
imagining that they should thus be treading the path of heaven. 
But such persons in the other life are of a melancholy temper, 
and despise others who are not like themselves. They are in- 
dignant that they do not attain happiness above others, which 
they think they have merited. They care nothing about others, 
and turn away from offices of ciiarity, by means of which there 
is conjunction with heaven. They desire heaven more than 
others, but when they are elevated among the angels, they induce 
anxieties whicli disturb their happiness ; wherefore they are 
separated from them, and then tliey betake themselves to desert 
places, where they lead a life similar to that which they led in 

That all evils are derived from the love of self and the world, n. 1307, 
1308, 1321, 1594, 1691, 3413, 7255, 7376, 74S0, 74SS, S31S, 9335, 9348, 10038, 
10742 ; which are contempt of others, enmities, hatred, revenge, cruelty, 
deceit, n. 6667, 7372, 7373, 7374, 934S, 10038, 10742. That man is born 
into those loves, and thus that his hereditary evils are in them, n. 694, 43i7« 
S66o. 



240 



HEAVEN AND HELL. 



the world. Man cannot be formed for heaven except by means 
of the world. The ulthnate effects, wherein eveiy one's affection 
must be terminated, are there ; for unless one's affection exert 
itself, or flow forth into acts, — which is done in the societ}- of 
many persons, — it is suffocated, and at length to such a degree 
that the man no longer regards his neighbor, but himself alone. 
Hence it is evident that a life of charit}^ toward the neighbor, — 
which consists in doing what is just and right in every work and 
in every office, — leads to heaven, but not a life of pietj' without a 
life of charity consequently that the exercises of charit}-, and 
thence the increments of the life thereof, can be given in the 
degree that man is busy with some occupation ; and cannot be 
given in the degree that he removes himself therefrom. On 
tliis subject I will now S23eak from experience. Many who were 
engaged in trade and merchandise in the world, and who also 
became rich by those pursuits, are in heaven ; but fewer of those 
who were in stations of honor, and who became rich by their 
offices. The reason is, because these latter, by the gains and 
honors bestowed on them for dispensing what is just and right, 
as also posts of honor and emolument, were induced to love 
themselves and the world, and thereby to remove their thoughts 
and affections from heaven and turn them to themselves : for as 
far as man loves himself and the world, and regards himself and 
the world in everything, so far he alienates himself from the 
Divine, and removes himself from heaven. 

361. The lot of tlie rich in heaven is such, that they excel all 
others in opulence. Some of them dwell in palaces, in which 
ever^•thing is refulgent as with gold and silver. They have an 
abundance of all things which contribute to the uses of life. 
Th'ey do not, however, in the least degree, set tlieir hearts on 
such things, but on the uses themselves. These the}' see in 
clearness, and as it were in the light ; but the gold and silver, in 

' That charity toward the neighbor consists in doing what is good, 
just, and right, in everj' act and every employment, n. S120, S121, S122. 
Hence that charity toward the neighbor extends itself to all and every- 
thing which man thinks, wills, and does, n. 8124. That a life of piety 
without a life of charity is of no avail, but witli it, is profitable for all 
hings, n. 8252, 8253. 



HEAVEN AND HELL. 



241 



obscurity, and as it were in the shade resj^ectively. Tlie reason 
is, because they loved uses in the world, and gold and silver only 
as means and instruments thereof. Uses themselves glitter thus 
in heaven ; the good of use as gold, and the truth of use as 
silver." The opulence and the delight and the hapijiness of 
the rich in heaven, are therefore according to the uses which they 
performed in the world. Good uses consist in a man's providing 
tlie necessaries of life for himself and family ; in desiring an 
abundance for the sake of his country, and also for the sake of 
his neighbor, whom a rich man can benefit more than a poor 
one in many ways ; and because he can thus withdraw his mind 
from a life of idleness, which is a pernicious life, — for in idle- 
ness a man thinks evil from the innate evil in himself. These 
uses are good, so far as they have the Divine in them ; that is, 
so far as a man looks to the Divine and heaven, places his good 
in them, and regards wealth only as a subservient good. 

362. But very diffei-ent is the lot of the rich who have not 
believed in a Divine, and have rejected from their minds the 
things which belong to heaven and the chiu'ch. These are in 
hell, where fiUh, misery, and want abound. Riches, when loved 
as an end, arc changed into such things ; and not the riches only, 
but also the uses themselves, which are either that they may live 
as they like, and indulge in pleasures, and may be able to give 
up the mind more fully and freely to the commission of wick- 
edness, or that they may rise above others whom they despise. 
Such riches and such uses become filthy, because they have 
nothing spiritual in them, but only what is terrestrial ; — for a spir- 
itual principle in riches and their uses is like a soul in the body, 

' That every good has its delight from use, and according to use, n. 
3049, 49S4, 703S, and also its quality; consequently such as the use is, such 
is the good, n. 3049. That all the happiness and delight of life is from 
uses, n. 997. In general, that life is the life of uses, n. 1964. That angelic 
Ufe consists in the goods of love and charity, and thus in performing uses, n. 
1^2. That the Lord, and the angels from Him, look only at the ends which 
nun regards, which ends are uses, n. 1317, 1645, 5844. That the kingdom 
of the Lord is a kingdom of uses, n. 454, 696, 1103, 3645, 4054, 703S. That 
to serve the Lord is to perform uses, n. 7038. That the quality of all is 
according to the quality of the uses which they perform, n. 4054, 6815; 
'llustrated, n. 7038. 

.SI L 



242 



HEA VEN AND HELL. 



and like the light of heaven in moist ground ; — they also become 
putrid like a body without a soul, and like moist ground without 
, the light of heaven. These are they whom riches have seduced, 
and withdrawn from heaven. 

363. Every man's ruling aflection or love remains witli him 
after death, nor is it extirpated to eternity ; since the spirit of 
m.m is altogether such as his love is, and, — what is an arcanum, 
— the tody of every spirit and angel is the external form of his 
love, perfectly corresponding to the internal form which is that of 
his na':ural and rational mind \_a71imi et mc7itis\. Hence it is 
tlaat the character of spirits is known from their faces, their 
gestures, and their speech ; 'and man might also be known as to 
the quality of his sjiirit while he lives in the world, if he had 
not learned, by his face, gestures, and speech, to counterfeit virtues 
which do not belong to him. It is therefore manifest that man 
remains to eternity of the same quality as his ruling afiection or 
love. It has been granted me to converse with some who lived 
seventeen centmies ago, and whose lives are well known from 
the writings of that period ; and it was found that every one was 
still influenced by the love which ruled him when he lived in the 
world. Hence also it may be manifest that the love of riches, 
and of the uses to be performed by riches, remains with every 
one to eternity, and that it is altogether such as was procured in 
the world ; yet with this difierence, that with those who had 
emjjloyed them in the promotion of good uses, riches are turned 
into delights according to the uses ; but with those who had em- 
ployed them in the promotion of evil uses, they are turned into 
filth. Then also the evil are delighted with such filth, in like 
manner as in the world tliey were delighted with riches for the 
sake of evil uses. They are then delighted with filth, because 
the filthy pleasures and infamies which were the uses to which 
the)' applied tlieir riches, and also avarice, which is the love of 
I Iches without regard to use, corres^jond to filth. Spiritual fihh 
i > nothing else. 

364. The poor do not go to heaven on account of tlieir pov 
eity, but on account of their life. Every one's life follows liim, 
^'hether he be rich or poor. There is no peculiar mercy for one 



HEA VEN AND HELL. 



243 



moie than for another.' He who has lived well is received, and 
he who nas lived ill is rejected. Besides, poverty seduces and 
withdraws man from heaven as much as wealth. Great num- 
bers among the poor are not contented with their lot, but are 
eager after many things, and believe, riches to be blessings.' 
Tliey are angry, therefore, when they do not receive them, and 
think evil concerning the Divine Providence. They also envy 
others the good things which they possess. Besides, they are as 
leady as tlie wicked among the rich to defraud others, and to 
Ii\ e in sordid pleasures when they have the opportunity. But it 
is otherwise with the poor who are content with their lot, who 
are faithful and diligent in their calling, who love labor better 
than idleness, who act sincerely and honestly, and then at the 
same time live a Christian life. I have several ^mes conversed 
with those who were of the rustic class and of the lo%yer order 
in society, who, while they lived in tliQ world, believed in God, 
and did what was just and right in their vocations. They in 
quired what charity and faith are, because the}' were in the aflec- 
tion of knowing truth, and because in the world they had heard 
much about faith, but in the other life, much about charity. 
Wherefore they were told, that charity is everything which re- 
lates to life, and faith everything which relates to doctrine ; conse- 
quently, that charity is to will and do what is just and right in 
every transaction, but faith, to think justly and rightly ; and that 
faith and charityconjoin themselves like doctrine and a life ac- 
cording to it, or like thought and will; and that faith becomes 
charity, when that which a man thinks justly and rightly he also 
wills and does, and that then charity and faith are not two but 
one. This they understood perfectly ; and rejoiced, sa3-ing, that 



' Thai there is no such thing as immediate mercy, but that mercy is 
mediate, and is exercised toward those who live according to the Lord's 
precepts; because, from a principle of mercy, He leads them continually 
ii the world, and afterward to eternity, n. 8700, 10659. 

That dignities and riches are not real blessings, and therefore that tlic-y 
are g.ven to the wicked as well as to the good, n. 8939, 10775, 10776. 
That real blessing Is the reception of love and faith from the Lord, and 
thereby conjunction; for thence comes eternal happiness, n. 1420, 14221 
»846, 3017, 34ns, 3504, 3514, 3530, 3565, 35S4, 4216, 4981, 8939, 10495. 



HEAVEN AND HELL. 



when they were in the world they never conceived that believing 
was an3'thing else than living. 

365. From these considerations it may be manifest, that the 
rich go to heaven as well as the poor, and the one just as easily 
as the other. It is believed that the poor enter easilj', and 
the rich with difficult}', because the Word has not been imder- 
stood where the rich and poor are mentioned. By the rich there 
are meant, in the spiritual sense, those who abound in the know- 
ledges of good and truth, thus those who are within the church 
where the Word is ; and by the poor, those who are deficient in 
these knowledges, and yet desire them, — thus those who are out 
of the church in countries where the Word is not. By the rich 
man who was clothed in purple and fine linen, and was cast into 
hell, is mean^he Jewish nation, which is called rich because it 
liad the Word, and thence abounded in the knowledges of good 
and truth ; by garments of jjurple are also signified the know- 
ledges of good, and by garments of fine linen, the knowledges 
of truth but by the poor man who lay at his gate, and desired 
to be filled with the crumbs which fell from the rich man's table, 
and was carried by the angels into heaven, are meant the Cien- 
tiles, who had not the knowledges of good and truth, and yet de- 
sired them. (Luke xvi. 19. 31). By the rich who were invited 
to a great supper, and excused themselves, is also meant the Jew- 
ish nation, and by the poor introduced in their place, are meant 
the gentiles who were out of tlie church. (Ltike xiv. 16 to 24). 
Who are meant by the rich man, of whom the Lord said, "// is 
easier for a caviel to go through the eye of a needle than for a 
rich man to enter into the kingdom of God,'^ (Matt. xix. 24), 
shall also be told In this passage, the rich man denotes those 
who are rich in both senses, the natural as well as the spiritual. 
In the natural sense, the rich are those who abound in riclies, 
and set their hearts upon tlicm ; but in the spiritual sense, they are 
Uiose who abound in knowledges and sciences, — for these are 



' That garments signify trutlis, thus knowledges, n. 1073, 2576, 53:9, 
5954, 9212, 9216, 9952, 10536. That purple signifies celestial good, n. 
9467. That fine linen signifies trulli from a celestial origin, n. 5319, 946y, 
9744- 



HEA VEN AND HELL. 



245 



spiritual riches, — and by means of them dcsh-e to introduce 
themselves into the things which belong to heaven and the church 
accoi Jing to their own intelligence ; and because this is contrary to 
divine order, it is said that it is easier for a camel to go through 
tlie eye of a needle ; for by a camel in this sense is signified the 
principle of knowledge and science in general, and by the eye 
of a needle, spiritual truth.' That a camel and the eye of a nee- 
dle have this signification, is not known at this day, because hitherto 
the science which teaches what is signified in the spiritual sense 
by those things which are said in the letter of the Word, has not 
been disclosed. For in every particular of the Word there is a 
spiritual sense, and also a natural sense ; for the Word, — in order 
that there might be conjunction of heaven with the world, or of 
angels with men, — after immediate conjunction ceased, was writ- 
ten by pure correspondences of natural things with spiritual. 
Hence it is evident who are specifically meant by the rich man 
in the above passage. That by the rich in the Word, in the spir- 
itual sense, are meant those who are in the knowledges of truth 
and good, and by riches the knowledges themselves, which also 
are spiritual riches, may be evident from various passages ; as 
from Isaiah chap. x. 12, 13, 14; chap. xxx. 6, 7; chap. xlv. 3; 
Jer. chap. xvii. 3 ; chap, xlviii. 7 ; chap. 1. 36, 37 ; chap. li. 13 ; 
Dan. chap. v. 2, 3, 4; Ezek. chap. xxvi. 7, 12 ; chap, xxvii. i to 



' That a camel, in the Word, signifies the principle of knowledge and 
of sc'ence in general, n. 304S, 3071, 3143, 3145- What is meant by needle- 
work by working with a needle and hence by a needle, n. 96SS. That 
to enter ir.to the truths of faith from scientifics is contrary' to divine order, 
n. ;:236. That they who doso,become infatuated as to those things which 
Hre of heaven and the church, n. 12S, 129, 130, 232, 233, 6047; ^^nd tliat in 
the other life, when they think about spiritual things, they become as it 
weie drunken, n. 1072. Their quality further explained, n. 196. Exam- 
ples to illustrate that spiritual things cannot be comprehended, if entrance 
to them be made by scientifics, n. 233, 2094, 2196, 2203, 2209. That from 
spiritual truth it is allowable to enter into the scientifics which are of the 
natural man, but not vice versa; because spiritual influx into the natural 
principle is given, but not natural influx into the spiritual principle, n. 
3219, 5119, 5259, 5427, 542S, 5478, 6322, 9110, 91 1 1. That the truths of the 
Word and the church ought to be acknowledged first, and then it is al- 
lowable to consult scientifics, but not vice versa, n. 6047. 



246 



HEAVEN AND HELL. 



the -ind ; Zech. chap. ix. 3, 4 ; Psahii xl. 13 ; Hosea chap. xii. 9 ; 
Rc\ . chap. iii. 17, iS ; Luke chap. xiv. 33; and elsewhere: and 
tha' by the poor in the spu itual sense, are signified those who have 
not the knowledges of good and truth, and yet desire them, Matt, 
chip. xi. 5 ; Luke chap. vi. 20, 21 ; chap. xiv. 21 ; Isaiah chap. xiv. 
30; chap. xxix. 19; chap. xli. 17, iS ; Zeph. chap. iii. 12, 18. 
All these passages may be seen explained according to the sphit' 
ua' sense in the Arcana Ccelestia, n. 10227. 



MARRIAGES IN HEAVEN. 

366. Because heaven is from the human race, and the angels 
of heaven are therefore of both sexes ; and because it was or- 
dained from creation that the woman should be for the man and 
the man for the woman, and thus that each should be the other's ; 
and because this love is innate in both ; it follows that there are 
marriages in the heavens as well as on earth. But marriages in 
the heavens are very different from those on earth. What there- 
fore marriages in the heavens are, and in what they difler from 
marriages on earth, shall be told in what now follows. 

367. Marriage in the heavens is the conjoining of two into one 
mind. What this conjunction is shall be first explained. The 
mind consists of two parts, one of which is called the under- 
standing, the other the will. When these two parts act in unity, 
|they are then called one mind. In heaven the husband acts that 
part which is called the understanding, and the wife that which 
is called the will. When this conjunction, which is of the inte- 
riors, descends into the inferiors, which are of the body, it is 
nerceivcd and felt as love; that love is conjugial love.* Hence 



• [This word conjugial is not in common use in our language, but co«- 
jugal instead. Both are from the Latin, in which language theyure writ- 
ten coiijugialis and coiijugalis. Though both these Latin words arc alike 
classical, our author, when speaking of what he calls "conjugial love," .ba« 



HEAVEN AND HELL. 247 

it Is evident, that conjugial love derives its origin from the con- 
iunction of two into one mind. This is called in heaven cohab- 
itation ; and it is said that they are not two but one. Wherefore 
two married partners in heaven are not called two but one 
ar^el.' 

36S. That there is also such a conjunction of husband and 
vife in the inmosts, which are of their minds, results from ci'O' 
ation itself ; for the man is born to be intellectual, thus to think 
from the understanding, but the woman is born to be voluntary, 
thus to think from the will. This is evident from the inclination 
or connate disposition of each, as also from their form. From 
the dispositional in that the man acts from reason, but the woman 
from affection. From the form, in that the man has a rougher 
and less beautiful face, a harsher voice, and a more robust body ; 
but the woman has a milder and more beautiful face, a softer 
voice, and a more delicate body. There is a similar distinction 
between the understanding and the will, or between thought and 
affection ; similar also between truth and good, and between 
faith and love ; for truth and faith belong to the understanding, 
and good and love to the will. Hence it is that in the Word, by 



confined himself to the use of the former. The reason of this is doubtless 
to be found in the etj'mology of the two words. Coiijiigialis is derived, 
through conjiigium {inaryiagc, and conjux, — a married parhier^, from 
conjuiigo, which means to conjoin. Whereas conjugalis is from cotijugo, 
which means to yoke together. Now while the idea of conjunctioji is quite 
in harmony with the author's doctrine concerning marriage, that of a 
yoking together is not — for in this latter is involved something of domi- 
nation and servitude, which do not belong to true marriage. It is easy to 
see, therefore, why he selected the term conjugialis, instead of conjugalis. 
And as the original ideas remain in the words, when anglicized by lopping 
off their termination, the translators of Swedenborg have generally 
adopted the appropriate though unusual word, conjugial, instead of the 
common but less appropriate word, conjugal. — Tr.] 

' That it is unknown at this day what and whence conjugial love is, n. 
2727. That conjugial love consists in mutually and reciprocally willing 
what tne other wills, n. 2731. That they who are in conjugial love cohabit 
in the inmost principles of life, n. 2732. That in them there is a union of 
two minds, which from love becomes one, n. 10168, 10169; for the love of 
:.iinds, which is spiritual love, is union, n. 1594, 2057, 3939, 401S, 5807, 
O195, 70S1 to 70S6, 7501, 10130. 



248 



HEAVEN AND HELL. 



a young man and a man, in the spiritual sense, is meant the 
understanding of truth, and by a virgin and a woman, the ailec- 
tion of good ; and also that the church, from the aftection of good 
and truth, is called a woman, and likewise a virgin ; also that 
all those who arc in the aflection of good are called virgins, as 
Apoc. xiv. 4.^ 

369. Every one, — man as well as woman, — possesses under 
landing and will ; but still with man the understandmg predom- 
nates, and with woman the will, and the character of a person 
IS determined by that which predominates. But in mamages in 
the heavens there is no ^predominance ; for the will of the wife is 
also that of the husband, and the understanding of the husband 
is also that of the wife ; since each loves to will and to think as 
the other, thus mutually and reciprocally. Hence their conjunc- 
tion into one. This conjunction is actual conjunction ; for the 
will of the wife enters into the understanding of the husband, 
and the understanding of the husband into the will of the wife, 
more especially when they look each other in the foce ; for, as 
has been often stated above, there is a communication of thoughts 
and affections in the heavens, and especially between conjugial 
partners, because tiiey mutually love each other. From these 
considerations it may be manifest that the conjimction of minds, 
which makes marriage and produces conjugial love in the hea- 
vens, consists in this : that each one wishes all he has to be the 
other's, and thus reciprocally. 

370. I have been told by the angels, that as far as two married 
partners are in such conjunction, so far they are in conjugial 
love, and at the same time in the like degree in intelligence, wis- 



' That young men, in the Word, signify the understanding of truth, or 
one that is intelligent, n. 766S. That inen have a like signification, n. 158, 
265, 749, 915, 1007, 2517, 3134, 3236, 4S23, 9007. That a woman signifies 
the affection of good and truth, n. 568.3160,6014,7337,8994: also the 
church, n. 252, 253. 749, 770: and that a wife signifies the same, n. 252, 253, 
409, 749, 770: with what difference, n. 915, 2517, 3236. 4510, 4S22. Tha'. 
husband and wife, in the supreme sense, are predicated of the Lord and 
of his conjunction with heaven and the church, n. 7022. That a v rgin 
signifies the aftection of good, n. 3067, 3110, 3i79' 3'S9, 6731, 6742; and 
also the church, n. 2362, 3081, 3963, 4638, 6729, 6775, 6778. 



HEAVEN AND HELL. 



dom, and happiness, because divine good and divine truth, from 
which all intelligence, wisdom, and happiness are derived, flow 
principally into conjugial love ; consequently that conjugial love 
is the very plane of the divine influx, because It is at the same 
time the marriage of truth and good ; for the conjunction {»f truth 
and good is as the conjunction of understanding and will ; since 
tlie understanding receives divine truth, and is also formed of 
truths, and the will receives divine good, and is also formed of 
goods ; for what a man wills, is to him good ; and what he under- 
stands, is to him truth. Hence,whether we say the conjunction of 
the understanding and will, or the conjunction of truth and good, 
it is the same thing. The conjunction of truth and good makes 
an angel, and also his intelligence, wisdom, and happiness ; for 
the quality of an angel is according to the degree in which good 
with him Is conjoined to truth, and truth to good ; or, what is the 
same, according to the degree in which love is conjoined to faith, 
and faith to love. 

371. The Divine proceeding from the Lord flows principally 
into conjugial love, because conjugial love descends from the 
conjunction of good and ti^uth ; for, as just obsei^ved, whether we 
say the conjunction of understanding and will, or the conjunction 
of good and truth, it Is the same thing. The conjunction of good 
and truth derives its origin from the Lord's divine love toward 
all who are in heaven and on earth. From the divine love pro- 
ceeds divine good, and divine good is received by angels and 
men in divine truths. Truth is the only receptacle of good ; 
wherefore nothing from the Lord and from heaven can be re- 
ceived by any one who is not in truths. As far, therefore, as 
truths with man are conjoined to good, so far he Is conjoined to 
the Lord and heaven. This Is the very origin of conjugial love ; 
and therefore that love is the very plane of the divine influx. 
Hence It is that the conjunction of good and truth is calletl in 
the heavens the heavenly marriage ; and that heaven is compared 
to a marriage in the Word, and is also called a marriage ; and 
that the Lord is called the bridegroom and husband, and heaven 
with the church, the bride and wife.' 



' That love truly conjugial derives its origin, cause, and essence from 
32 I,* 



250 



HEA VEN AND HELL. 



372. Good and truth conjoined in an angel or a man, are not 
two but one, since good then belongs to truth and truth to good. 
This conjunction is as when a man thinks what he wills, and 
wills what he thinks ; then thought and will make one, thus one 
mind, for the thought forms, or exhibits in form, that which the 
will wills, and the will imparts delight to the thought. Hence 
also it is, that two conjugial partners in heaven are not called 
two but one angel. This, too, is what is meant by the words 
of the Lord : '■'•Have ye not read., that He -who made \the7n'\ 
from the begmning., made them male and female^ and said: 
For this cause shall a man leave father and mother., and 
cleave to his wife., a?id they two shall be one fcshP Where- 
fore they are no more two, but one flesh. What, therefore, 
God hath Joified together, let not man put astnider. — All do not 
comprehend this saying, but they to whom it is givc?i." ^latt. 
xix. 4, 5, 6, II ; Mai'k x. 6, 7, 8, 9; Gen. ii. 24. Here is de- 
scribed the heavenly marriage in which the angels are, and at the 
same time the marriage of good and truth ; and by man's not 
separating what God hath joined together, is meant that good 
ought not to be separated from truth. 

373. From these truths the origin of love truly conjugial may 
now be seen ; namely, that it is first formed in the minds of those 
who are in marriage, and that descending thence, it is derived 
into the body, and is there pciceived and felt as love ; for what- 
ever is felt and perceived in the body derives its origin from 
man's spiritual part, because from his understanding and will ; 



the marriage of good and truth, and thus that it is from heaven, n. 2728, 
2729. Concerning angelic spirits, who have a perception whether there be 
a conjugial principle, from the idea of the conjunction of good and truth, 
n. 10756. That conjugial love is circumstanced altogether like the con- 
junction of good and truth, n. 1094, 2173, 2429, 2503, 3101, 3102, 3155, 3179, 
31S0, 4358, 5407, 5S35, 9206, 9495, 9637. In what manner the conjuncti(-n 
of good and truth is effected, and with whom, n. 3S34, 4096, 4097, 43C1, 
4345' 4353- 43^41 4368, 5365, 7623 to 7627, 9258. That it is not known what 
love truly conjugial is, except hy those who are in good and truth from the 
Loid, n. 10171. That marriage in the Word signifies the marriage of 
good and truth, n. 3132, 4434, 4835. That the kingdom of .he Lord and 
heaven is in love truly conjugial, n. 2737. 



I/EA VEN AXD HELL. 



and these make the spiritual man. Whatever descends from the 
spiritual man into the body, presents itself there under another 
form ; but still it is similar and accordant, like soul and body, and 
like cause and effect ; as may be manifest from what was said 
and shown in the two chapters concerning correspondences. 

374. I heard an angel describing love truly conjugial and its 
heavenly deliglits, in this manner : that it is the Di\ ine of the 
Lord in the heavens, — which is the divine good and the divine 
'ruth, — united in two beings, yet in such a manner that tliey are 
not two but as one. He said that two conjugial partners in hea- 
ven are that love, — because every one is his own good and his 
own truth, — as to mind as well as to body ; for the body is the 
effigy of the mind, because formed in its likeness. Hence he 
concluded that the Divine is effigied in two, who are in love 
truly conjugial ; and because the Divine is effigied in them, so 
also is heaven, — for the universal heaven is the divine good and 
the divine truth proceeding from the Lord, — and that hence all 
things of heaven are inscribed on that love, with beatitudes and 
delights more than can be numbered. He expressed the number 
by a term which involves myriads of myriads. He wondered 
that the man of the church knows nothing of this, when yet the 
church is the Lord's heaven on earth, and heaven is the mar- 
riage of good and truth. He said that he was astonished to 
think that adulteries are committed and also justified within the 
church more than out of it, when yet the delight of adultery is 
really nothing else, in the spiritual sense, — and consequently in 
the spiritual world, — than the delight of the love of the false 
conjoined with evil. This delight is infernal, because it is dia- 
metrically opposite to the delight of heaven, which is the delight 
of the love of trutli conjoined with good. 

375. Every one knows that two conjugial partners, who love 
each other, are interiorly united, and that the essential of mar- 
riage is the union of minds. Hence also it may be known, that 
the quality of their love and the nature of their union depend 
upon the essential character of their minds. The rational mind 
is formed solely of truths and goods ; for all things in the uni- 
verse nave relation to good and truth, and also to their conjunc- 
tion. Wherefoi^e the union nf minds is altogether such as are 



2=52 



HEAVEN AND HELL. 



the truths and goods from which they are formed ; consequently 
the union is most perfect between minds that are formed of gen- 
uine truths and goods. It is to be obsei'ved that no two things 
mutually love each other more than truth and good ; wherefore 
love truly conjugial descends from that love.^ The false and tlie 
evil also love each other, but this love is afterward changed int > 
hell. 

376. Fiom what has now been said concerning the orig'u ol 
conjugial love, it may be inferred who are in that love, and who 
are not ; that they are in conjugial love who are in divine good 
from divine truths ; and that conjugial love is so far genuine as 
the truths which are conjoined to good are genuine ; and because 
all good, which is conjoined to truths, is from the Lord, it fol- 
lows that no one can be in love trul}^ conjugial, unless he acknow- 
ledge the Lord and His Divine ; for without that acknowledg- 
ment the Lord cannot flow-in, and be conjoined w'.th the truths 
which are with man. 

377. From tlicse remarks it is evident that they are not in 
conjugial love who are in falses, and still less thcv who are in 
falses derived from evil. With those who are in evil and thence 
in falses, the interiors, which are of the rational mind, are also 
closed ; wherefore conjugial love can therein have no origin ; but 
beneath those interiors, in the external or natural man separate 
from the internal, there is the conjunction of the false and evil, 
which is called the infernal marriage. I have been permitted to 
see what the marriage is between tliose who are in the falses of 
evil, which is called the infernal marriage. They converse with 
each other, and arc also conjoined from a lascivious principle ; 
but interiorly they burn with deadly hatred toward each other, — 
a hatred so intense as to surpass all description. 

' That all things in the universe, both in heaven and in the world, have 
lelation to good and truth, n. 2451, 3166, 4390, 4409, 5^32, 7256, 10122; 
and to their conjunction, n. 10555- That between good and truth there ie 
a marriage, n. 1094, 2173, 2503. That good loves, and from love desires, 
.lutli, and its conjunction with itself, and that hence they are in a perpet- 
ual tendency to conjunction, n. 9206, 9207, 9495. That the life of trutli is 
from good, n. 1589. 1997, 2579, 4070, 4096. 4097, 4736. 4757, 4SS4, 5147, 
9667. That trutli is the form of >jood, n. 3049, 31S0, 4574, 9154. That 
truth is to good as water to bread, n. 4976. 



HEAVEN AND HELL. 



"'53 



378. Neither can conjugial love exist between two who art; 
of a different religion, since the truth of the one docs not igret 
with the good of the other, and two dissimilar and disco/dant 
principles cainiot make one mind ont of two , wherefore die 
origin of their love partakes not at all of the spiritual. If they 
cohabit and agree together, it is only from natural causes.' Foi 
this reason marriages in the heavens are contracted between 
those who are of the same society, because they are in similar 
good and truth ; but not between members of different societies. 
(That all wlio arc in tiie same society, are in similar good and 
truth, and differ from those in other societies, may be seen above, 
n. 41, and following paragraphs). This was also represented 
with the Israelitish nation by marriages being contracted within 
tribes, and specifically within families, and not out of them. 

379. Neither can love truly conjugial be given between one 
husband and more wives than one ; for this destroys its spiritual 
origin, which is the formation of one mind out of two ; conse- 
quently it destroys interior conjunction, which is that of good 
and trutli, from which is the very essence of conjugial love. 
Marriage with more than one wife is like an understanding divided 
imong more wills than one ; and like a man who is attached 
to more churches than one, whereby his faith is so distracted that 
it becomes no faith. The angels say, that to have a plurality of 
wives is altogether contrary to divine order ; and that they know 
this from many causes, and from this likewise, that as soon as 
they think of marriage with more than one, they are estranged 
from internal blessedness and heavenly felicity, and that they then 
become like drunken persons, because good with them is dis- 
joined from its truth ; and because the interiors which are of their 
minds come into such a state, from the mere thought of poly- 
gamy with any intention, they clearly perceive that marriage 
with more than one closes the internal man, and causes conjugial 
love to be supplanted by the love of lasciviousness, which love 
ilraws away from heaven.^ They say further, that it is hard 

That marriages between those who are of a different religion are un- 
lawful, on account of the non-conjunction of similar good and truth in 
the interiors, n. S99S. 

" Since husband and wife ought to be one, and to cohabit in the inmost 



254 



HEAVEN AND HELL. 



for man to compreliend this, because there are few who are in 
genuine conjugial love ; and they who are not in it, know nothing 
whatever of tlie interior delight inherent in that love, but only of 
the delight of lasciviousness, which is turned into what is unde- 
lightful after they have lived together for a short time. But the 
delight of love truly conjugial not only endures to old age in the 
world, but also becomes the delight of heaven after death, and is 
I hen filled with interior delight, which is perfected to eternity. 
The}' also said that the blessednesses of love truly conjugial might 
be reckoned at man}- thousands, of which not even one is known 
to man, or can be conceived of by the understanding of any one 
who is not in the marriage of good and truth from the Lord. 

3S0. The love of exercising dominion one over the other, com- 
pletely takes away conjugial love and its heavenly delight ; for, as 
was said above, conjugial love and its delight consist in this, that 
the will of one be that of the other, and this mutually and recipro 
cally. The love of dominion in marriage destroys this ; for he 
who domineers wishes that his will alone should be in the other, 
and none of the others reciprocallv in himself ; hence there is 
nothing mutual, consequently no reciprocal communication of 
one's love and its delight with the other ; yet this communication, 
and thence conjunction, is the interior delight itself in marriage, 
which is called blessedness. The love of dominion completely 
extinguishes this blessedness, and with it all celestial and spiritual 
love, so that it is not known that it exists ; and if its existence 
should be admitted, it would be accounted so woitliless, that at 
the bare mention of blessedness from such a source they would 

principle of their lives ; and since they together constitute one angel of 
heaven ; therefore love truly conjugial cannot exist between one husband 
and several wives, n. 190", 2740. That to marry more wives than one at 
the same time, is contrary to divine order, n. 10S37. That marriage can- 
ni)t exist except between one husband and one wife, is clearly perceived 
by those who are in the Lord's celestial kingdom, n. S65. 3246, 9961, 10172. 
The reason is, because the angels there are in the marriage of good and 
truth, n. 3246. That the Israelitish nation were permitted to marry sev- 
eral wives, and to adjoin concubines to wives, but that Christians £.re not 
so permitted; because (he Israelites were in externals without internals, 
but Christians may be in internals, and thus in the marriage of good and 
truth, n. 3246, 4S37, SS09. 



IIEA VEN AND HELL. 



o ther laugh or be angr^'. When one wills or loves what the 
other does, both enjoy freedom, for all freedom is the oflspriiig 
of love ; but where there is dominion, neither is free ; one is a 
slave, and so is the other that exercises dominion, because he is 
led as a slave by the lust of domineering. But this is utterly 
incomprehensible to him who is ignorant of the freedom (sf 
heavenly love. Still, from what has been said above concerning 
the origin and essence of this love, it may be known that as fai 
as dominion enters, so f;ar minds are not conjoined but divided; 
foi dominion subjugates, and a subjugated mind has either no 
will, or an opposite will. If it has no will, it also has no love ; 
and if it has an opposite will, there is hatred instead of love. 
The interiors of those who live in such a marriage, are in mutual 
collision and combat with each other, as is the case between two 
opposites, however the exteriors may be restrained and kept 
quiet for the sake of peace. The collision and combat of their 
interiors reveal themselves after death ; when they generally meet 
together and fight like enemies, and mutually lacerate each other ; 
for they then act according to the state of their interiors. I have 
several times been permitted to witness their combats and tearings, 
some of which were full of revenge and cruelty ; for the interiors 
of every one are set at liberty in the other life, and are no longer 
restrained by externals on account of worldly considerations, fo' 
tlien every one appears openly such as he is interiorly. 

381. There exists with some a certain resemblance of conju- 
gial love, but still it is not conjugial love if they are not in the 
love of good and truth. It is a love appearing like conjugial from 
many causes ; as, that they may be served at home ; that they 
may live in security, or in ti-anquility^ or at ease ; or that they 
may be taken care of in sickness and old age ; or for the sake of 
their children whom they love. In some instances it is con- 
strained through fear of the other partner, or of loss of reputa- 
tion, or of evil consequences ; and in others the appearance is in- 
duced b}' lascivlousness. Conjugial love diflers also with the I wo 
partners , with one there may be more or less of it, with the 
other little or nothing ; and because it differs, heaven may be the 
portion of one, and hell of the other. 

382 There is genuine conjugial love in the inmost heaven, be- 



2^6 



HEAVEN AND HELL. 



cause tlie angels of that heaven are- in the marriage of good and 
truth, and also in innocence. The angels of tlie inferior heavens 
are also in conjugial love, but only so far as tliey are in inno- 
cence, for conjugial love, regarded in itself, is a state of inno- 
cence ; wherefore married partners who are in conjugial love 
enjoy heavenly delights, which aj^pear before their minds almost 
like the sports of innocence, as among Infants ; for everything 
delights their minds, because heaven with its joy flows into each 
of the things of their life. Wherefore conjugial love is repre- 
sented in heaven by the most beautiful objects. I have seen it 
represented by a virgin of inexpiessible beaut}% encompassed 
with a bright cloud ; and I have been told that the angels in hea- 
ven derive all dieir beauty from conjugial love. The aflections 
and thoughts which flow from it are represented by adamantine 
auras sparkling as with carbuncles and rubies ; and such repre- 
sentations are attended wida delights which affect the interiors of 
their minds. In a word, heaven represents itself in conjugial 
love, because heaven with die angels is the conjunction of good 
and truth, and this conjunction makes conjugial love. 

Marriagres in the heavens differ from marriagfes on earth in 
this respect, that, besides other uses, marriages on earth are 
for the procreation of oflspring, but not in the heavens ; there, 
instead of such procreation, there is tlie procreation of good 
and truth. This procreation is instead of tlie former, because 
marriage in the heavens is the marriage of good and truth, — as 
was shown above, — and in that marriage, good and truth and their 
conjunction are loved above all else ; these, therefore, are what 
are propagated from marriages in the heavens. Hence it is, that 
by nativities and generations in the Word are signified spiritual 
nativities and generations, which are those of good and trutli. 
Mother and fatiier signify truth conjoined to good which procre- 
ates ; sons and daughters, the truths and goods which are pro- 
created ; and sons-in-law and daughters-in-law, the conjunctions 
of tliese ; and so on.' From these things it is evident tliat raar« 



' That conceptions, births, nativities, and generations signify spirifvai 
conceptions, births, and nativities, which are those of good and truth, or 
of love and faith, n. 613 1 145, 1155, 2020, 25VS4, 3S60, 3S6S, 4070, 466S 



HEAVEN AND HELL. 



1 iagcs in the heavens are not like marriages on earth. lu the 
heavens the nuptials are spiritual, and should not be called nup- 
tials, but conjunctions of minds from the marriage of good and 
truth ; but on eartli they are nuptials, because they are not only 
of the spirit, but also of the flesh. And because there are no 
nuptials in the heavens, therefore two married partners there are 
net called husband and wife, but each is called, — from the an- 
gelic idea of the conjunction of two minds into one, — by a term 
which signifies what is each one's mutual reciprocally. From 
these things it may be known, how the Lord's words conceinmg 
nuptials are to be understood. Luke xx. 35, 36. 

383. How marriages are contracted in the heavens, I have also 
been allowed to see. Everywhere in heaven those who are alike 
are consociated, and those who are unlike are dissociated. Hence 
every society of heaven consists of like ones ; they who are alike 
are brought together, not of themselves but of the Lord, (see 
above, n. 41, 43, 44 et seq.). In like manner conjugial partners, 
whose minds are capable of being conjoined into one, are drawn 
together ; wherefore at first sight they deeply love each other, and 
see that they are conjugial partners, and enter into marriage. 
Hence it is that all the marriages in heaven are of the Lord alone. 
They also hold a festival on the occasion, which is attended by a 
numerous company. The festivities differ in different societies. 

384. The angels regard marriages on earth as most holy, be- 
cause they are the seminaries of the human race, and also of the 
angels of heaven, — for, as was shown above in its proper chapter, 
heaven is from the human race ; also because they are from a 
spiritual origin, namely, from the marriage of good and truth ; 
and because the Divine of the Lord flows primarily into coniu- 

62.39, 8042, 9325, (10197). That hence generation and nativity signifj re- 
generation and re-birth by faith and love, n. 5160, 5598, 9042, 9S45. That 
a mother signifies the church as to truth, and thus also the truth of the 
church; and a father the church as to good, and thus also the good o( the 
;hirch, n. 2691, 2717, 3703, 5580, 8S97. That sons signify the affectio-ns 
of truth, ai.d thus truths, n. 4S9, 491, 533, 2623, 3373, 4257, 8649, 9807. 
That daughters signify the affections of good, and thus goods, n. 4S9, 41)0, 
491, 2362, 3963, 6729, 6775, 6778, 9055. That a son-in-law signifies Iru'.h 
associated to the affection of good, n. 2389. That a daughter-in-law sig- 
nifies good associated to its truth, n. 4S43. 
33 



258 



HEA VEN AND HELL. 



gial love And on the other hand, they regard adulteries as pro- 
fane, because they are contrary to conjugial love ; for as in mar- 
riages the angels behold the marriage of good and truth, which is 
heaven, so in adulteries they behold the marriage of the folse and 
evil, which is hell. Wherefore when they only hear adultery 
mentioned, they tinni themselves away. This also is the reason 
why heaven is closed against a man when he commits adultery 
fiom delight; and when heaven is closed, he no longer acknow- 
ledges the Divine, nor an3 thing pertaining to the faith of the 
cliui"ch.' That all who are in hell are in opposition to conjugial 
love, it has been given me to perceive from the sphere thence 
exhaling, which was like a perpetual endeavor to dissolve and 
\iolate marriages. From this it was evident that the ruling 
delight in hell is the delight of adultery ; and that the delight of 
adultery is also the delight of destroying the conjunction of 
good and truth, which conjunction makes heaven. Hence it 
follows that the delight of adultery is an infernal delight, al- 
together opposed to the delight of marriage, which is a heavenly 
delight. 

3S5. There were certain spirits who, from habit acquired in 
the life of the body, infested me with peculiar cunning, and this 
by an influx gentle and as it were undulatory, like that of well- 
disposed spirits ; but I perceived that there was craftiness and 
smiilar evils in them, which prompted them to ensnare and de- 
ceive. At length I spoke with one of them, who, I was told, 
had been the leader of an army when he lived in the world ; and 
perceiving that something lascivious lurked in the ideas of his 
thought, I spoke with him concerning marriage, in spiritual lan- 
guage with representatives, whereby the sense intended is fully 



' That adulteries are profane, n. 9961, 10174. That heaven is closed 
against adulterers, n. 2750. That they who have taken delight in adul- 
teries, cannot enter into heaven, n. 539, 2733, 2747, 2748, 2749, 2751, 10175. 
That adulterers are unmerciful, and without a religious principle, n.- S24, 
1747, 2748. That the ideas of adulterers arc filthy, n. 2747, 2748. That in 
the o:her life they love filth, and are in filthy hells, n. 2755, 5394, 5722. 
That by adulteries, in the Word, are signified the adulterations of good; 
End by whoredoms the perversions of truth, n. 2466, 2729, 3399, 4S65, 
10648. 



HE A VEN AND HELL. 



259 



expressed, and many ideas in a moment. He said that m the 
life of the body he made light of adulteries. But it was given 
me to tell him tliat adulteries ai'e heinous, although from the 
delight with which they cajDtivate such as himself, and from the 
persuasion thence induced, they appear not to be so, yea, to be 
allowable ; that he might also be convinced of this, from the fact 
that marriages are the seminaries of the human race, and thence 
also of the kingdom of heaven ; and that therefore they ought o j 
no account to be violated, but to be accounted holy ; as also from 
the fact, which he ought to be aware of, — being then in the other 
life, and in a state of perception, — that conjugial love descends 
from the Lord through heaven, and that from that love as from a 
parent is derived mutual love, which is the support of heaven ; 
also from this, that adulterers, when they only apj^roach the 
heavenly societies, are made sensible of their own stench, and 
cast themselves headlong thence toward hell ; that at least he 
might know, that to violate marriages is contrary to the divine 
laws, and contrary to the civil laws of all kingdoms, as well as 
to the genuine light of reason, because contrary to order both 
divine and human ; not to mention many other considerations. 
But he replied, that he had never thought of such things in the 
life of the body. He wished to reason whether it were so, but 
was told, that truth does not admit of reasonings, for they fovor 
delights, thus evils and falses ; and that he ought first to think of 
the things which had been said, because they are truths ; or even 
from that principle so well known in the world, that no one 
ought to do to another what he is not willing that another should 
do to him ; and that if any one had so deceived his wife whom 
he had loved, as is always the case in the first period of marriage, 
then if he spoke from the state of wrath excited by the outrage, 
whether he himself would not also have detested adulteries ; and 
tnen, as a man of good capacity, whether he would not have 
confirmed himself more than others against them, and hn\e 
condemned them even to hell. 

3S6. It has been shown me how the delights of conjugial love 
progress toward heaven, and the delights of adultery toward hell. 
The progression of the delights of conjugial love toward heaven 
was into blessednesses and happinesses continually inci'easing in 



z6o 



HEAVEN AND HELL. 



numbei', until they became innumerable and ineffable ; and the 
more interiorly they progressed, the more innumerable and inef- 
fable they became, until they reached the very blessednesses and 
happinesses of the inmost heaven, which is the heaven of inno- 
cence, and this with the most perfect freedom ; for all freedom 
is from love, and therefore the most perfect freedom is from 
conjugial love, which is heavenly love itself. But the progres- 
sion of adultery was toward hell, and by degrees to the low- 
est, where there is nothing but what is direful and horrible. 
Such is the lot which awaits adulterers after their life in the 
world. By adulterers are meant those who perceive delight in 
adulteries, and no delight in marriages. 



THE EMPLOYMENTS OF THE ANGELS IN HEAVEN. 

387. It is impossible to enumerate or describe specifically the 
employments of heaven, for they are innumerable and various 
according to the offices of the societies ; but only something may 
be said of them in a general way. Every society performs a 
peculiar office ; for as the societies are distinct according to 
goods, (see above, n. 41), they are also distinct according to uses, 
since goods with all in the heavens are goods in act, which are 
uses. Every one there performs a use, for the kingdom of the 
Lord is a kingdom of uses.' 

3SS. There are in the heavens, as on earth, various admin- 
istrations ; for there are ecclesiastical affairs, civil aflairs, and 
domestic aflairs. That there are ecclesiastical affairs, is manifest 

' Tliat the kingdom of the Lord is a kingdom of uses, n. 454, 696, 1103, 
3645, 4054, 703S. That to serve the Lord is to perform uses, n. 7038. 
That all in the other life must perform uses, n. 1103, even the wicked and 
infernal ; but in what manner, n. 696. That all derive their qualit}' from 
the uses which thej' perform, n. 4054, 6S15; illustrated, n. 703S. That an- 
gelic blessedness consists in the goods of chanty, and thus in performiuR 
uses, n. 454. 



HEA VEN AND HELL. 



from what was said and sliown above concerning divine worship, 
(n. 221 to 227) ; that there are civil afiairs, is manifest from what 
was said concerning governments in heaven, (n. 213 to 220) ; and 
that tliere are domestic atlairs, is manifest from what was said 
concerning the habitations and mansions of the angels, (n. 1S3 
to 190), and concerning marriages in heaven, (n. 366 to 3S6). 
Hence it is evident, that there are many employments and admin- 
istrations in every heavenly society. 

3S9. All things in the heavens are instituted according to divine 
order, which is everywhere guarded by administrations executed 
by the angels ; the wiser angels taking charge of those things 
belonsrinsf to the gfeneral jrood or use, and the less wise, of such 

0000 ' ' 

as relate to particular goods or uses ; and so on. They are subordi- 
nated, just as in divine order, uses are subordinated. Hence also 
dignity is attached to every employment according to the dignity 
of the use. No angel, however, arrogates the dignity to himself, 
but ascribes it all to the use ; and because use is the good which he 
performs, and all good is from the Lord, therefore he ascribes it 
all to the Lord. Wherefore he who thinks of honor for himself 
and thence for use, and not for use and thence for himself, cannot 
perform any office in heaven ; because he looks backward from 
the Lord, regarding himself in the first place and use in the 
second. When use is spoken of, the Lord also is meant, because, 
as remarked just above, use is good, and good is from the Lord. 

390. From these considerations it may be inferred what subor- 
dinations in the heavens are, namely, that as every one loves, 
esteems, and honors use, so also he loves, esteems, and honors 
the person to whom that use is adjoined ; and also that the per- 
son is loved, esteemed, and honored, in the degree that he dees 
not ascribe the use to himself, but to the Lord ; for in that degree, 
he is wise, and the uses which he performs are performed from 
a principle of good. Spiritual love, esteem, and honor, are 
nothing else than the love, esteem and honor of use in the person 
who performs it ; and the honor of the person is from the use 
and not that of the use from the person. He also who regards 
mer from spiritual truth, regards them in no other way ; for he 
sees that one man is like another, whether he be in great dignity 
or in little ; that they difler only in wisdom, and that wisdom 



263 



HEAVEN AND HELL. 



consists in loving use, and thus in loving the good of a fellow 
citizen, of society, of the country, and of the church. In this 
also consists love to the Loi^d, because all good, which is the 
good of use, is from the Lord ; and love toward the neighbor 
also, because the neighbor is the good which is to be loved in a 
fellow-citizen, in society, in the countiy, and in the church, and 
which is to be done to them.^ 

391. All the societies in the heavens are distinct according to 
uses, since they ai'e distinct according to goods, as was said 
above, (n. 41, et scq.) ; and the goods are goods in act, or the 
goods of charit}^ which are uses. There are societies whose em- 
plo3a"nents consist in taking care of infants ; there are otlier socie- 
ties whose employments are to instruct and educate them as they 
grow up ; there are others who in like manner instruct and edu- 
cate boys and girls, who are of a good disposition from education 
in the world, and who thence come into heaven ; others who 
teach the simple good from the Christian world, and lead them 
in the way to heaven ; others who perform the same office for 
the various Gentile nations ; others who defend novitiate spirits, 
— those who have recently come from the world, — from infesta- 
tions by evil spirits ; some also who are attendant on those in the 
lower earth ; and some who are present with those in hell, and 
restrain them from tormenting eacli other beyond the prescribed 
limits ; there are some also who attend upon those who are being 
raised from the dead. In general, angels of every society are 



' That to love the neighbor is not to love his person, but to love thai 
which appertains to him, and which constitutes him, n. 5025, 10336. That 
they who love the person, and not that which appertains to the man, and 
constitutes the man, love the evil and the good alike, n. 3S20: and that 
they do good alike to the evil and to the good, when yet to do good to the 
evil is to do evil to the good, which is not to love the neighbor, n. 3S20. 
6703, S120. The judge who punishes the evil that they may be amended, 
ami to prevent the good being contaminated and injured by them, loves 
his neighbor, n. 3S20, 8120, Si 21. That every man and every society, ovx 
countrv and the cliurch, and in a universal sense the kingdom of the 
Lord, are the neighbor; and that to do good to them from the love of 
good according to the quality of their state, is to love the neiglibor. 
Their good therefore, which is to be consulted, is the neighbor, n. 6S18 to 
6824, 8123. 



HEA VEN AND HELL. 



263 



sent to men, that they may guard them, and withdraw them 
from evil affections and consequent evil thoughts, and inspire 
them with good affections, so for as they receive them freely. 
By means of these affections also they rule the deeds or works of 
men, removing from them evil intentions as far as possible. 
When angels are with men, they have their abode as it were in 
their affections ; and they are near a man, in proportion as he is in 
2jood derived from truths ; but more remote, in proportion as his 
life is distant from good.' But all these employments of the an- 
gels are functions performed by the Lord through them ; for the 
angels perform them, not from themselves, but from the Lord. 
Hence it is that by angels in the Word, according to its internal 
sense, are not meant angels, but something of the Lord ; and for 
the same reason angels in the Word are called gods.^ 

392. These employments of the angels are their general em- 
ployments ; but to each one is assigned his particular use ; for 
every general use is composed of innumerable others, which are 
called mediate, ministering, and subsei^vient uses. All and each 
of these are co-ordinated and sub-ordinated according to divine 
order, and, taken together, they constitute and perfect the gene- 
ral use, which is the common good. 

393. Ecclesiastical affairs in heaven are under the cliarge of 
those who, when in the world, loved the Word, and earnestly 
sought for the truths which it contains, not for tlie sake of honor 
or gain, but for the sake of the use of life, both their own and 
others. These are in illustration and in the light of wisdom in 

' Concerning angels who attend on infants, and afterward on boys 
successively, n. 3303. That man is raised from the dead by angels, from 
experience, n. 16S to 1S9. That angels are sent to those who are in the 
hells, to prevent their tormenting each other beyond measure, n. 967. 
Concerning the offices of angels toward men who come into the other life, 
n. 2131. That spirits and angels are attendant on all men, and that man 
is led by spirits and angels from the Lord, n. 50, 697, 2796, 28S7, 28SS, 
,847 to 5866, 5976 to 5993, 6209. That angels have dominion over evil 
spirits, n. 1755. 

"That by angels, in the Word, is signified something divine from the 
Lord, n. 1925, 2821, 3039, 40S5, 6280. 8192. That angels, in the Word, 
are called gods, from their reception of divine truth and good fiom the 
Lord, n. 4295, 4402, 8192, 8301. 



264. 



HEAVEN AND HELL. 



heaven according to their love and desire of use ; for they come 
into that light in the heavens from the Word, which is not natu- 
ral there as in the world, but spiritual, (see above, n. 259). 
These perform the office of preachers ; and according to divine 
order there, those are in a superior place, who excel others in 
wisdom from illustration. Civil affairs are administered by those 
who, while in tlie world, loved their country and its general 
good in preference to their own, and did what is just and right 
from the love of justice and rectitude. Such men possess capa- 
city for administering offices in heaven, in proportion as their love 
of rectitude has prompted them to inquire into the laws of jus- 
tice, and thence to become intelligent. The offices which they 
administer correspond exactly to the degree of their intelligence, 
and their intelligrence is then in like degree also with their love 
of use for the general good. Moreover, there are so many offi- 
ces and administrations in heaven, and so many employments also, 
that it is impossible to enumerate them on account of their multi- 
tude. Those in the world are comparatively few. All, how 
many soever there be, are in the delight of their occupation and 
labor from the love of use, and no one from the love of self or 
gain ; nor is any one influenced by the love of gain for the sake 
of maintenance, because all the necessaries of life are given them 
gratis, — their habitations, their garments, and their food. From 
these things it is evident, that they who have loved themselves 
and the world more than use, have no lot in heaven ; for every 
one's own love or affection remains with him after his life in tlie 
world, nor is it extirpated to eternity, (see above, n. 363). 

394. Every one in heaven is in his work according to correspon- 
dence ; and the correspondence is not with the work, but with the 
use of eveiy work, (see above, n. 112); and tliere is a correspond- 
ence of all things, (see n. 106). He in heaven, who is in an 
employment or work corresponding to his use, is in a state of life 
exactly like that in which he was in the world, — for what is 
spiritual and what is natural act as one by correspondences — but 
with this difference : that he is in more interior delight, because 
in spiritual life, which is interior life, and hence more receptive 
of heavenly blessedness. 



HEA VEN AND HELL. 



26^ 



HEAVENLY TOY AND HAPPINESS. 

395. Scarcely any one at the present day knows what lieaveu 
and heavenly joy are. They who have thought about both, have 
conceived an idea concerning them so gross and general, that it 
scarcely amounts to an idea. From the spirits who pass out of 
ihe \^'orld into the other life, I have been able to learn most 
accurately what notion they entertained about heaven and hea- 
venly joy; for, when left to themselves, thev think in the same 
manner as thev did in the world. It is not known what heavenly 
joy is, because they who have thought about it have formed their 
judgment from the external joys whicli belong to the natural 
man ; and have known nothing of the internal or spiritual man, 
and therefore nothing of his delight and blessedness. Wherefore 
if it had been declared by those who have been in spiritual or 
internal delight, what the nature of heavenly joy is, it would not 
have been compi'ehended, for it would have fallen into an un- 
known idea, thus not into perception ; wherefore it would have 
been among those tilings which the natural man would have re- 
jected. Yet every one may know that man, when he leaves the 
external or natural man, comes into the internal or spiritual ; 
hence it may be known that heavenly delight is internal and 
spiritual, not external and natural ; and because it is internal and 
spiritual, that it is purer and more exquisite than natural delight, 
and that it aflects the interiors of man which belong to his soul or 
spirit. Fiom these considerations alone, everyone may conclude 
that his delight in the other world will be of the same nature as 
the delight of his spirit in this world ; and that the delight of the 
body, which is called the delight of the flesh, is respectively not 
hsavenly. Moreover, that which is in the spirit of man when he 

\eaves the bodv remains with him after death ; for then he lives a 
4 

lian-spirit. 

396. All delights flow from lo\-e ; for what a man loves, he 
feels to be delightful, nor is there delight from any other source. 
Hence it follows, that such as the love is, such is the delight. 
The delights of the body or the flesh all flow from the love of 

31 M 



266 



HEAVEN AND HELL. 



self and the los'c of the world, whence also are concupiscence 4 
and their attendant pleasures ; but the delights of the soul or 
spirit all flow from love to the Lord and love toward the neigh- 
bor, whence also are the aflections of good and truth, and interior 
satisfactions. These loves with their delights flow-in from the 
Lord and from heaven by an internal way, which is from above, 
and aflrct the interiors; but the former loves with their deiiglits 
tlow-in from the flesh and from the world by an external way, 
which is from beneath, and afiect the exteriors. In the degree, 
therefore, that those two loves of heaven are i-eceived and affect 
man, the interiors which belong to the soul or spirit are opened, 
and look from the world to heaven ; but in the degree that those 
two loves of the world are received and aflect him, the exteriors 
which are of the body or the flesh are opened, and look from 
heaven to the world. As loves flow in and are received, so do 
their delights also flow in with them, — the delights of heaven 
into the interiors, and the delights of the world into the exteri- 
ors ; since, as has been said, all delight is of love. 

397. Heaven in itself is so full of delights, that, viewed in 
itself, it is nothing but delight and blessedness; for the divine 
good proceeding from the Lord's divine love makes heaven both 
in general and in particular with every one there ; and the divine 
love wills the salvation and happiness of all from inmosts and 
completely. Hence it is, that whether we speak of heaven or of 
heavenly joy, it is the same thing. 

39S. The delights of heaven are inefiable and likewise innu 
merable ; but innumerable as they are, not one can be known 01 
believed by him who is in the mere delight of the body or the 
flesh, since, as observed above, his interiors look from heaven to 
the world, thus backward ; for lie who is altogether in the delight 
of the body or the flesh, or what is the same, in the love of self 
and the world, feels no delight but in honor, gain, and the pleas- 
ures of tiic body and the senses; and these so extingui!.h and 
.sudbcate interior delights, which are of heaven, as to destroy ail 
belief in their existence. Such a man tlierefore woidd grcill)^ 
wonder, if he were only told tliat wiicn the delights of honor and 
of gain are removed, other deiiglils remain ; and still more, if he 
were told that the delights of heaven which succeed in the place 



HEA VEN AND HELL. 



267 



of them are innumerable, and of such a nature that the dehghls 
of the body and the flesh, which arc principally those of honor 
and gain, cannot be compared with them. Hence the reason is 
plain why the natine of heavenly joy is not known. 

399. How great the delight of heaven is, may apjjear from 
this circumstance alone, that it is delightful to all there to com- 
numicatc their delights and blessings to each other ; and because 
dl in the heavens are of this character, it is obvious how im- 
mense is the delight of heaven; for, (as was shown above, n. 
26S), there is in the heavens communication of all with each, and 
of each with all. Such communication flows from the two loves 
of heaven, which, as was said, are love to the Lord and love 
toward the neighbor ; and it is the nature of these loves to connnu- 
nicate their delights. Love to the Lord is of this nature, because 
the Lord's love is the love of communicating all that He has to 
all His creatures, for He wills the happiness of all ; and a simi- 
lar love is in each of those who love Him, because the Lord is 
in them. Hence there is with the angels a mutual communica- 
tion of their delights to each other. That love toward the neigh- 
bor is also of a similar quality, will be seen in what follows. 
From these considerations it may be evident that it is tlie nature 
of those loves to communicate their delights. It is otherwise 
with the loves of self and of the world. The love of self with- 
draws and takes away all delight from others, and directs it to it- 
self, for it wishes well to itself alone ; and the love of the world 
wishes that what is the neighbor's were its own. Wherefore 
these loves are destructive of delights with others. If they are 
communicative, it is for the sake of themselves, and not for the 
sake of others ; wherefore in respect to others they are not com- 
municative, bnt destructive, except so far as the delights of others 
respect themselves, or are in themselves. That the loves of 
self and of the world, when they rule, are of this character, has 
often been granted me to perceive by living experience. When 
i:ver spirits, who were in those loves while they lived as men in 
the world, approached me, my delight receded and vanished ; 
ana I have been told that if such spirits only approach toward 
any heavenl}- society, the delight of those in the society is dimin- 
ished precisely according to the degree of their presence ; and, 



36S 



HEA VEN AND HELL. 



what is wonderful, those wicked spirits are then in their delij^bt. 
Hence it became evident what is the state of the spirit of such a 
man when in the body, for it is similar to what it is after separa- 
tion from the body ; namely, that he desires or covets the delights 
or goods of another, and that as far as he obtains them, so far he 
is delighted. From these considerations it may be seen, that the 
loves of self and of the world are destructive of the joys of hea- 
ven, thus altogether opposite to heavenly loves, which are com- 
miniicative. 

400. It is, however, to be obsei-ved, that the delight experi- 
enced by those who are in the loves of self and of the world, when 
they approach any heavenly society, is the delight of their concu- 
piscence, and is therefore utterly opposed to the delight of hea- 
ven. They come into the delight of their concupiscence, when 
they deprive or remove heavenly delight from those who are in 
it. The case is otherwise when such deprivation and removal 
are not effected ; for then they cannot approach, because in the de- 
gree that they advance, they come into anguish and distress. On 
tliis account they seldom venture to come near. This, too, it has 
been given me to know bv repeated experience, some of which I 
will also relate. Spirits wlio come from the \vorld into the other 
life, desire nothing more than to be admitted into heaven. Almost 
all seek to gain admittance, imagining that heaven consists only 
in being introduced and received. Wherefore also because they 
desire it, they are conveyed to some society of the lowest hea- 
ven ; but when they who are in the love of self and the world 
approach the first threshold of that heaven, they begin to be so 
distressed and tormented interiorly, that they feel hell in them- 
selves rather than heaven ; wherefore they cast themselves down 
headlong thence, nor do they find rest until they come into hell 
among their like. It has often happened also that such spirits 
desired to know wliat heavenly joy is ; and when they lieard tli:it 
it is in the interiors of tlie angels, they have wished to have it 
communicated to themselves. Wherefore this also was granted, 
--for whatever a spirit desires, who is not yet in heaven or in 
Jiell, is granted him if it be beneficial. But when the conunum- 
cation was made, thcv began to be tortured to sucli a degree that 
the}' knew not into what posture to screw their bodies on account 



HEAVEN AND HELL. 



269 



of the pain. I saw them force their heads down even to their feet, 
cast themselves upon the ground, and there writlie themselves into 
folds in the manner of a scrjjent, and this by reason of the inward 
agony. Such was the effect which heavenly delight produced upon 
those who were in delights from the love of self and the world. The 
reason is, because those loves are altogether opposite to the loves 
of heaven ; and when one opposite acts upon another, such pain 
is produced. Heavenly delight enters by an internal way ; when, 
therefore, it is coiinnunicated to the wicked, it flows into a con- 
trary delight, and bends backward the interiors which are in that 
delight, thus turns them into what is contrary to their nature. 
Hence arise such tortures. The o^Dposition of heavenly and in- 
fernal loves results from their very nature ; for, as was said above, 
love to the Lord and love toward the neighbor wish to commu- 
nicate all their own to others, for this is their delight ; and the 
love of self and of the world wish to take from others what be- 
longs to them, and to appropriate it to themselves, and are in 
their delight so far as they succeed. From these considerations 
it may also be known why hell is separated from heaven ; for 
all who are in hell, when they lived in the world, were in the 
mere delights of the body and the flesh from the love of self and 
the world ; but all who are in heaven, when they lived in the 
world, were in the delights of the soul and the spirit from love 
to the Lord and love toward the neighbor. Because these loves 
are opposite, therefore the heavens and the hells are so entirely 
separated, that a spirit who is in hell dares not raise the crown 
of his head, or even put forth a finger thence ; for the moment he 
attempts it, he is racked and tortured. This, too, I have often 
set;n. 

401. The man who is in the loves of self and the world, so 
long as he lives in the body, feels delight from those loves, and 
ilso in each of the pleasures to which they give birth : but the 
man who is in love to God and in love toward the neighbor, does 
not, so long as he lives in the body, feel a manifest delight from 
those loves and from the good affections thence derived, but onlv 
a blessedness almost imperceptible, because it is stored up in his 
mteriors, and veiled by the exteriors which are of the bodv, and 
blunted by worldly cares. But the states are entirely changed 



27o 



HEA VEN AND HELL. 



after death. The dchghts of the love of self and the world are 
then tin ned into painful and horrible sensations, which are called 
hell-fire, and occasionally into diings defiled and filthy, corre- 
sponding to their unclean pleasures, which, — strange to say, — 
are tlien delightful to them ; but the obscure delight and almost 
imperceptible blessedness, which had been enjoyed by those in 
the world who were in love to God and in love toward the neigh- 
bor, are then tmuied into the delight of heaven, which becomes 
perceptible and sensible in all manner of ways ; for that blessed- 
ness, which lay stored up and hidden in their interiors when they 
lived in the world, is then revealed and brought forth into mani- 
fetjt sensation, because they are then in the spirit, and that was 
the delight of their spirit. 

402. All the delights of heaven are conjoined with uses, and 
are inherent in them, because uses are the goods of love and 
charity in which the angels are ; wherefore every one has de- 
lights corresponding in quality with his uses, and in degree with 
'■•is aflcction for use. That all the delights of heaven are the delights 
of use, may be manifest from comparison witli the five senses 
of the body. To every sense is given a dcliglit according to its 
use ; to the sight is given its delight ; to the hearing, smell, taste, 
and touch, — to each its own delight. The sight derives its de- 
light from the beauties of color and form ; the hearing, from har- 
monious sounds ; the smell, from pleasant odors ; and the taste, 
from things savory. The uses which each sense respectively 
performs, arc known to those who inquire into such subjects, and 
more fully to those who are acquainted with their correspon- 
lences. The sight has such delight, on account of the use which 
.t performs to the understanding, which is the internal sight ; the 
hearing, on account of its use to the understanding and the will 
by hearkening ; the smell, on account of the use which it pcr- 
foims to the brain and also to the lungs ; and the taste, on ac- 
count of its use to the stomach, and thence to the whole bod} , in 
the matter of nourishment. Conjugial delight, which -s a pint r 
and more exquisite delight of touch, surpasses all the rest on ac- 
count of its use, which is the procreation of the human race, aiid 
thence of the angels of heaven. These delights are in those sen 



HEAVEN AND HELL. 



series on account of tlie influx from heaven, where every dehght 
ii from use and according to use. 

403. Certain spirits, from an opinion conceived in the world, 
believed heavenly happiness to consist in an idle life, and in 
being served by others ; but they were told that happiness by no 
means consists in mere rest from employment, because every one 
would then desire that others' happiness should be his own ; and 
if every one had this desire, none would be happy. Such a life 
would not be active but indolent, and through indolence the fac- 
ulties would become torpid ; when yet they might know, that 
without an active life there can be no happiness, and that cessa- 
tion from employment is only for the sake of recreation, that one 
may return with greater alacrity to the active business of his life. 
It was afterward shown by numerous evidences, that angelic life 
consists in performing the goods of charit)', which are uses, and 
that the angels find all their happiness in use, from use, and ac- 
cording to use. They who entertained the idea that heavenly 
joy consisted in living an idle life, and in breathing eternal de- 
light without employment, were allowed to perceive the quality 
of such a life, in order to make them ashamed ; and it was found 
to be extremely sad, and that after a short time — all joy having 
tlius departed — they felt only disgust and loathing for it. 

404. Some spirits who believed themselves better instructed 
than others, said that it was their belief in the world that hea- 
venly joy consisted solely in praising and glorifying God, and that 
this was an active life. But they were told, that to praise and 
I lorify God is not such an active life, and that God has no need 
of praises and glorification, but that His will is that they perform 
uses, and thus the good works which are called goods of charity. 
But they could have no idea of heavenly joy in doing the goods 
of charity, but an idea of servitude. The angels however testified, 
that in the performance of such good works there is the highee* 
freedom, because it proceeds from interior affection, and is co . 
joined with ineffable delight. 

405. Almost all who enter the other life, suppose that evti^ 
one is in the same hell, or in the same heaven ; when yet there 
are infinite varieties and diversities in both. The hell of one is 
never precisely like that of another, nor is the heaven of one ex 



272 



HEA VEN AND HELL. 



actly the same as the heaven of another ; just as no man, spirit, 
or angel is ever exactly like another, even as to the face. When 
I only thought that two might be exactly alike or equal, the an- 
gels were astonished, saying that every whole \jimini\ is formed 
by the harmonious agreement of many parts, and that the charac- 
ter of the whole is according to that agreement : and that thus eveiy 
societ)'' of heaven makes a one, and all the societies of heaven col- 
lectively ; and this from the Lord alone by love.' In like mannei 
tses in the heavens are according to all variety and diversity. 
The use of one angel is never exactly similar to, or the same as, 
that of another ; nor is the delight of one altogether like the 
delight of another. And further still, — the deliglits of eveiy 
one's use are innumerable ; and those innumerable delights are 
in like manner various, but yet conjoined in such order tliat they 
mutually regard each other, like the uses of every member, or- 
gan, and viscus in the body, and still more like the uses of every 
vessel and fibre in each member, organ, and viscus ; each and all 
of which are so connected together, that every one regards its 
own good in another, and thus each in all and all in each. 
From this universal and particular regard they act as one. 

406. I have several times conversed with spirits who had re- 
cently come from the world, concerning the state of eternal life, 
remarking that it is important to know who is the Lord of 
the kingdom, what the nature of the government, and what 
its form ; for, as nothing is of greater moment to those in the 
world who remove to another kingdom, than to know who the 
king is, and what his character, what the nature of his govern- 
ment, and many other particulars relating to that kingdom, so it 
is of still greater importance that such knowledge be had respect- 

• That one thing consists of various things, and hence receives form 
and quality and perfection according to the quality' of their harmony and 
aijreement, n. 457, 3241, 8003. That variety is infinite, and that in no 
case is any one thing the same as another, n. 7236, 9002. That a like va- 
riety exists in heaven, n. 5744, 4005, 7236, 7S33. 7S36. 9002. That hence 
all the societies in the heavens, and every angel in every society, aie dis- 
tinct from each other, because in various good and use, n. 690, 3241. 3519, 
3S04, 39S6, 4067, 4149. 4263. 7236. 7S33, 79S6. That the divine kue of tho 
Lord arranges all into a heavenly form, and conjoins them so that thej 
are as one man, n. 457, 39S6, 5598. 



HEA VEN AND HELL. 



ing this kingdom, in which they are to live to eternity. Let 
them know, therefore, that the Lord is the King who governs 
heaven, and also the universe, — for He who governs one governs 
the other; thus that the kingdom wherein they now are is the 
Lord's, and the laws of this kingdom are eternal truths which are 
all based upon this law, that the}- love the Lord above all things 
and their neighbor as themselves ; and still further, — if now they 
wished to be like the angels, — they ought to love their neighboi 
l.'Ctter than themselves. On heainng these things, diey were una- 
ble to make any reply, because in the life of the body they had 
heard something of the kind, but had not believed it. I'hey 
marveled that there should be such love in heaven, and that it 
were possible for any one to love his neighbor more than him- 
self. But they were informed that all goods increase immensely 
in the other life, and that man's life while in the body is such 
that he cannot go beyond loving his neighbor as himself, because 
he is in corporeal principles ; but when these are removed the 
love becomes more pure, and at length angelic, which is to love 
the neighbor more than themselves ; for in the heavens it is de- 
lightful to do good to another, and not delightful to do good to 
themselves unless that the good may become another's, thus for 
the sake of another ; and that this is to love the neighbor more 
than themselves. The possible existence of such love was urged 
from the conjugial love of some persons in the world, in that 
they have preferred death rather than sufler a consort to be in- 
jured ; from the love of parents toward their children, in that a 
mother would suffer hunger rather than see her little child in 
want of food : as also from sincere friendship, in that one friend 
will expose himself to perils for the sake of another ; and from 
civil and pretended friendship, which seeks to emulate the genu- 
ine, in that it will offer its choicest things to those for whom it 
professes good-will, — carrying such good-will also in the mouth, 
though not in the heart ; finally, from the nature of love, which 
lirds its joy in serving others, not for its own sake but for theiis. 
I> .t these things they could not comprehend who loved them- 
selves more than others, and who, in the life of the body liad 
been greedy of gain ; and least of all could the covetous. 

407. A certain one who, in the life of the body, had be^^n j 
35 M* 



^74 



HEA VEN AND HELL. 



man of superior power, retained also in the other life his desire 
to command ; but he was told that he was in another kingdom, 
which is eternal ; that the authority which he had on earth had 
expired ; and that, in the world where he now is, no one is es- 
teemed except according to good and truth, and that measure 
of the Lord's mercy whereof he is in the enjoyment on account of 
his life in the world ; also that this kingdom is circumstanced like 
kingdoms on earth, where men are esteemed on accourt of thcii 
wealth, and on account of their favor with the sovereign ; wealtli 
here being good and truth, and favor with the sovereign being 
the Lord's mercy, which is dispensed to every one according to 
his life in the world ; and that if he desired to rule in any other 
way, he is a rebel, for he is in the kingdom of another sove- 
reign. On hearing these things he was ashamed. 

40S. I have conversed with spirits who supposed heaven and 
heavenly joy to consist in being great ; but they were told, that in 
heaven he is greatest who is least, for he is called least who has 
no power and wisdom and desires to have none from himself, but 
from the Lord : He who is least in this sense, has the greatest 
happiness ; and because he has the greatest happiness, it thence 
follows that he is the greatest ; for thus he has all power from the 
Lord, and excels all others in wisdom. And what is it to be the 
gi'eatest, unless to be most happ}-? — for to be most happy is what 
the powerful seek by power, and the rich by riches. They were 
further told, that heaven does not consist in desiring to be the 
least with a view to being the greatest, — for then one sighs and 
longs to be the greatest, — but in cordially desiring the good of 
others more than one's own, and in sen ing them for the sake of 
their happiness, not with any selfish regard to recompense, but 
from love. 

Ap^). Heavenly joy itself, such as it is in its essence, cannot be 
desi ribed, because it is in the inmosts of the life of the angels, and 
thence in every particular of their thought and aflection, and 
fr.)in these in every particular of their speech and action. It is 
as 'f then- interiors were wide open and free to receive deliglit 
and blessedness, which is distributed to every single fibre, and 
tlius tlnoughout the whole frame. The perception and sensation 
of delight and blessedness tiience resulting, surpass all desciip- 



HEAVEN AND HELL. 



tion ; for that which commences from the inmosts, flows into 
every ]-)articular thence derived, and propagates itself with con- 
tinual augmentation toward tlie exteriors. When good spirits, 
who are not yet in that delight, because not yet taken up into 
heaven, perceive it from an angel bj- the sphere of his love, they 
are filled with such delight that they come as it wei'e into a de- 
licious trance. This has often occurred with those who desired 
to know the nature of heavenly joy. 

410. Certain spirits also were desirous to know what heavenly 
joy is ; therefore they were allowed to perceive it to such a de- 
gree that they could bear it no longer ; but still it was not angelic 
joy, — scarcely in the least degree angelic. This was proved by 
its actual communication to me, when I perceived that it was so 
slight as almost to partake of something rather frigid ; and yet 
they called it most celestial, because it was their inmost joy. 
Hence it was manifest, not only that there are degrees of the joys 
of heaven, but also that the inmost joy of one scarcely approaches 
the ultimate or middle joy of another ; also, that when any one 
receives that which is the inmost to him, he is in his own hea- 
venly joy, and cannot bear a more interior degree thereof, but 
would find it painful. 

411. Certain spirits, not evil, fell into a state of repose like 
sleep, and were thus as to the interiors of their minds translated to 
heaven, — for spirits, before their interiors are opened, may be 
translated to heaven, and instructed concerning the hapj^iness of 
those there. I saw them in this state of repose for about half an 
hour ; after which they relapsed into their exteriors in which they 
were before, but still retaining the recollection of what they had 
seen. They said that they had been among the angels in heaver, 
and had there seen and perceived things stupendous, all shining 
as with gold, silver, and precious stones, admirable in form and 
astonishing in variety ; and that the angels were not deliglited 
w'':h tlie external things themselves, but with those which they 
represented, which were divine, ineffable, and of infinite wisdrm 
and that these were to them a source of joy ; besides innumert jle 
other things, not the ten thousandth part of which could be ex- 
pressed in human language, or fall into ideas which partake in 
any degree of materiality. 



276 



HEA VEN AND HELL. 



412. Almost all who enter the other life, are ignorant ot the 
nature of heavenly blessedness and felicity, because they do not 
know what and of what quality internal joy is, forming their idea 
of it from corporeal and worldly joy and gladness. What they 
are ignorant of they therefore regard as nothing, when yet cor- 
poreal and worldly joj s are comparatively of no account. In 
order therefore that the well-disposed, who are imacquairted 
with the nature of heavenly joy, may understantl and know m hal 
it is, they are first conveyed to paradisiacal scenes whicli siu^pass 
ever}' conception of the imagination. They now suppose that 
they have come into the heavenly paradise ; but they are taught 
that this is not, in reality, heavenly happiness. It is therefore 
granted them to experience the interior states of joy perceptible 
to theii inmosts. They are then brought into a state of peace 
even to their inmost, when they confess that nothing of its na- 
ture can ever be expressed or conceived. Finally they are 
brought into a state of innocence, even to tlieir inmost sense 
thereof. Hence it is gi'anted them to know what spiritual and 
celestial good really is. 

413. But in order that I might know what, and of what 
nature, heaven and heavenly joy are, it has been often, and for 
a long time, granted me bv the Lord to perceive the delights of 
heavenly joys. Since, therefore, I have had living experience of 
them, I know what they are, but can never describe them. But 
in order that some idea of tliem may be formed, a few things 
shall be told concerning them. 

Heavenly joy is an atlcction of innumerable delights and joys, 
whicli, taken together, constitute a certain general state or aflec- 
tion, wherein are the harmonies of innumerable afiections which 
do not come distinctly but obscurely to the perception, because 
the perception is of the most general kind. Still it was granted 
me to perceive that innumerable things were included in it, so 
arranged that tliey could not possibly be described. Those inn ... 
iiierable things are such as flow from the order of heaven. Sudi 
is the order in each of the particulars of the allection, even the 
most minute, which are presented to the mind and perceived o.ilv 
as one most general whole, according to the capacit}' the per- 
son wlio is tlicir subject. In a word, infinite th'ngs arranged in 



HEA vEjV a:<d hell. 



,17" 



the most orderly form arc centaincd in every general tiling ; and 
then; is not one of them that does not live, and exert an influ- 
ence, and all indeed from the inmosts, for thence all heavenly 
joys proceed. I also perceived that the joy and delight came 
as from the heart, dilllising themselves very gently through all 
the inmost fibres, and thence into the collections of fibres, with 
such an inmost sense of enjoyment, that every fibre seemed as \t 
were nothing but joy and delight, and thence all the perccpti\e 
and sensitive faculties in like manner seemed alive with happi- 
ness. The joy of bodily pleasures, compared with those joys, 
is like coarse and olfensive grime, compared with the pure and 
sweetest am-a.* I observed that when I wished to transfer all 
my delight to another, there flowed-in continually a delight moi'e 
interior and full, in place of the former ; and the more intensely 
I desired to do this, the more abundant was the influx of this de- 
light ; and this I perceived to be from the Lord. 

414. They who are in heaven are continually advancing toward 
the sjDring-time of life ; and the more thousands of years they 
live, the more delightful and hapji}' is the spring to which they 
attain. And this goes on forever, with augmentations according 
to the progress and degrees of their love, charity, and faith. 
Those of the female sex, who have died old and worn out with 
age, and who have lived in faith in the Lord, in charity toward 
their neighbor, and in hapjjy conjugial love with a husband, after 
a succession of years, come more and more into the bloom of 
youth, and into a beauty surpassing every conception of beauty 
formed from that which the eye has ever seen. Goodness and 
charity are what mould their form, presenting it in their own 
likeness, and causing the delight and beauty of charity to shine 
forth from every feature of the face, so that they are themselves 
Uie forms of charity. Some who have seen them, have been 
amazed at the sight. The form of charity, which is seen to the 

* S_Aura is a term often employed by the author, to describe an almos- 
pJiere of the third or highest degree of purity. For he makes the atmos- 
pheres, both in the spiritual and the natural world, to consist of three de- 
grees ; to the lowest of these, — being the one perceptible to the senses, — 
he gives the name of air {aer) ; to the middle, that of ether {cethcr') ; and 
to Uie third or highest, that of aura. — Tr.J 



27S 



HEA VEN AND HELL. 



life in lieaven, is such that charity itself is what effigies and is 
effigied ; and this so perfectly, that the whole angel, and espe- 
cially the face, is as it were charity, which is both plainly seen and 
perceived. When this form is attentively sui'veyed, it is seen to 
be beauty ineffable, affecting with charity tlie very inmost life of 
the mind. In a word, to grow old in heaven is to grow young. 
They who have lived in love to the Lord and in charity toward 
the neighbor, become such forms or such beauties in the other 
life. All the angels are such forms, with innumerable variet)' ; 
and of these heaven consists. 



IHE IMMENSITY OF HEAVEN. 

415. That the Lord's heaven is immense, may ajspear trom 
many things which have been said and shown in the foregoing 
chapters ; and especially from this, that heaven is from the hu- 
man race, (see above, n. 311 to 317), not from those only who 
are born within the church, but also from those who are born 
without it, (n. 317 to 32S), thus from all who have lived in good 
since the first creation of this earth. How vast is the multitude 
of men in all this terrestrial globe, any one may conclude wlm 
has any knowledge of the quarters, regions, and kingdoms of this 
earth. Whoever goes into the calculation, will find that many 
thousands of men die every day, and some myriads or millions 
every year ; and this has been going on from the earliest times, 
since which, some thousands of years have elapsed ; and of these, 
all after their decease have entered the other world, which is 
called the spiritual world, and are still entering it continually. 
But how many of them have become, and are now becoming, an- 
gels of heaven, it is impossible to say. I have been told that in 
ancient times their number was very great, because at that period 
men thought more interiorly and spiritually, and thence were ir 
heavenly affectif^n ; b-it that in the following ages they became 



IIEA VEN AXD HELL. 



279 



iess numerous, because in process of time man became more ex- 
ternal, and began to think more naturally, and thence to be in 
earthly aBcction. From these facts it may be evident in the out- 
set, that the heaven formed solely from the inhabitants of this 
earth, must be of vast magnitude. 

416 That the heaven of the Lord is immense, may be mani- 
fest from this one fact : that all little children, whether born with- 
in the church or out of it, are adopted by the Lord and become 
angels. The number of these amounts to a fourtti or fifth ycwX 
of the entire human race on earth. That every little child 
wheresoever born, — whether within the church or without it, 
whether of pious or impious parents, — is received by the Lord 
when he dies, educated in heaven, taught according to divine or- 
der, imbued with affections of good and by them with the 
knowledges of truth, and that afterwards, — as he is perfected in 
intelligence and wisdom, — he is introduced into heaven, and be- 
comes an angel, may be seen above, (n. 329 to 345). It may 
therefore be concluded how vast a multitude of angels of hea- 
ven, have sjDrung from this source alone since the first creation to 
the present time. 

417. The immensity of the Lord's heaven may also be mani- 
fest from this consideration, that all the planets which are visible 
to the eye in our solar s^'stem, are earths ; and that, besides these, 
there are innumerable others in the universe, all full of inhabi- 
tants. These have been particularly treated of in a small work 
concerning those earths, from which I will adduce the following 
passage : 

" That there are many earths inhabited by men, from whom 
come spirits and angels, is well known in the other life ; foi 
every one there, who desires it from the love of truth and thence 
of use, is allowed to converse with spirits from other earths, and 
thence to be assured of the existence of a plurality of worlds, 
and to be informed that the human race belongs not to one earth 
only, but to innumerable ones. I have several times conversed 
on this subject with spirits from our earth, and observed, that any 
intelligent person may know from many things with which he is 
acquainted, that there are numerous earths inhabited by men ; 
for it ma} be reasonably inferred that immense bodies like the 



HEAVEN AND HELL. 



planets, some of which exceed this earth in magnitude, are not 
empty masses, created merely to circulate round the sun, and 
shed their scanty light upon a single earth, but that their use 
must be more important than tliat. He who believes, as every 
one ought to believe, that the Divine created the universe for no 
other end than the existence of the human race, and thence of 
heaven, — for the human race is the seminary of heaven, — cannot 
help believing that wheresoever there is an earth, there must also 
I)e men/ Tlnit the planets, — which are visible to us, because 
within the limits of our solar system, — are earths, may be readily 
inferred from the fact, that they are bodies of earthy matter, as 
is evident from their reflecting the light of the sun ; and when 
viewed through telescopes, they do not appear like stars glowing 
with flame, but like earths variegated with shadows ; also from 
the fact, that they in like manner as our earth, are carried round 
the sun, and travel through the zodiac, thereby causing years, and 
the seasons of the year, spring, summer, autumn, and winter ; 
likewise that they revolve on their own axis like our eartli, 
whence they have days, and the times of the day, morning, 
mid-day, evening, and night ; and besides, that some of them 
have moons, called satellites, which revolve around their prima- 
ries in fixed periods, as the moon around our earth ; and that the 
planet Satinm, on account of its great distance from the sun, has 
also a large luminous belt, which gives much light, though re 
fleeted, to that earth. Who that is acquainted witli tliese facts, 
and thinks from reason, can ever say that these are empty 
bodies? Moreover, I have remarked, when conversing with 
spirits, that man may believe that there are more earths in the 
universe tlian one, from the fact that tlie starry heaven is so im- 
mense, and the stars therein of various magnitudes so innumer- 
able, every one of which, in its place or system, is a sun, and 
similar to the sun of our world. Whoever duly considers the 
subject, must conclude that all this immense apparatus cannot 
lii:t be a means to an end, wh-ch is the ultimate end of creation ; 
that end is, the existence of a heavenly kingdom, in which the 
Divine may dwell with angels and men. For the visible uni 
verse or heaven, bright with so many stars which are so many 
suns, is onl} a means provided for the existence of earths, witb 



HEA VEN AND HELL. 



281 



men upon them, from whom may be formed a heavenly king 
dom. From these thnigs a rational man cannot but conclude, 
that so vast a means jjrovided for so great an end, w^as not made 
for the human race of one earth only. What would this be for 
the Divine, who is infinite, and to whom thousands, yea, myriads 
of earths, and all full of inhabitants, would be but little, and 
scarcely anything? There are spirits whose only study it is to 
acq .lire knowledges, because in these alone they find delight. 
Therefore they are permitted to pass out of this solar system into 
others and to procure for themselves knowledges. These have 
told me that there are earths inhabited by men not only in this 
solar system, but also beyond it in the starry heaven, and that 
their number is immense. These spirits are from the planet 
Mercury. It has been calculated that if there were a million of 
earths in the universe, and three hundred millions of men on 
every earth, and two hundred generations in six thousand years, 
and a space of three cubic ells were allowed to every man or 
spirit, the total number would not fill the space of this earth, and 
scarcely more than the space occupied by a satellite of one of the 
planets. This would be a portion of the universe so small as to 
be almost invisible, for a satellite is scarcely visible to the naked 
eye. What is this for the Creator of the universe, to whom it 
would not be enough if the whole universe were filled, for He is 
infinite ? I have conversed with the angels on this subject, and 
they said that they entertain a similar idea concerning the few- 
ness of the human race in respect to the infinity of the Creator ; 
but that still they do not think from spaces, but from states ; and 
that, according to their idea, earths to the number of as many 
myriads as can possibly be conceived, would still be absolutely 
nothing to the Lord." 

Concerning the earths In the universe, with their inhabitants, 
and thi spirits and angels who come from them, see in the above- 
mentioned little work. Its contents were revealed and shown 
to me, in order that it may be known that the Lord's heaven is 
immense, and that it is all from the human race ; also that our 
Lord is everywhere acknowledged as the God of heaven and 
earth. 

418. That the heaven of the Lord is immense, may also be 
36 



282 



HE A VEN AND HELL. 



manifest from this consideration : That heaven in the whole com' 
plex resembles one man, <ind also corresponds to all and each of 
the parts of man ; and that this correspondence can never be 
filled up, since it is not only a correspondence with every mem- 
ber, organ, and viscus of the body in general, but also in partic- 
olar and singular with all and each of the little viscera and little 
organs within them, yfia, with every single vessel and fibre ; and 
Qot with these only, but also with the organic substances whicli 
inteiiorly receive the influx of heaven, and are the immediate 
sources of interior activities subsen ient to the operations of the 
mind ; for whatever exists interiorly in man, exists in forms 
which are substances ; and what does not exist in substances as 
its subjects is nothing. There is a correspondence of all these 
things with heaven, as may be seen in the chapter on the corre- 
spondence of all things of heaven with all things of man, (n. S7 to 
103). This correspondence can never be filled up, because heaven 
becomes more perfect in proportion to the number of angelic as- 
sociations which correspond to any one member. The reason 
that perfection in the heavens increases with the increase of num- 
bers, is because all there have one end, and all unanimously 
look to that end. Tliis end is the common good ; and when this 
rules, ever}' individual derives good from the common good, and the 
common good results from the good of each individual. This 
results from the fact tliat the Lord turns all in heaven toward 
Himself, (see above, n. 123), thereby causing them to be one in 
Him. That the unanimity and concord of many, especially 
when derived from such an origin and united in such a bond, 
produces j^erfection, every one whose reason is in any degree en- 
lightened, may clear!}' see. 

419. I have likewise been permitted to behold the extent of the 
heaven which is inhabited, and of that also which is not inhab- 
ited ; and I saw that the extent of the heaven which is not inhab- 
ileil, is so vast that it could not be filled to eternity, even if there 
W(;re myriads of earths, and in every earth as great a multitude 
of people as in ours. On this subject also see the small work 
concerning tlie Earths in the Universe, n. 16S. 

420. Tliat heaven is not immense, but of limited extent, is a 
C(»xiclusion drawn by some from certain passages of the Word 



HEAVEN AND HELL. 



283 



'jiidei stooci according to the sense of the letter ; as from those 
wherein it is said, that none but the poor are received into hea- 
ven ; also none but the elect ; and only those who are witliin the 
cliurch, and not those who are out of it ; that it is only the for- 
mei for whom the Lord inteixedes ; that heaven will be shut 
when it is full, and that the time for this is jjredetermined. But 
sucli persons are not aware that heaven will never be shut, and 
(hat there is no such time predetermined, nor any definite num- 
be» to be admitted ; that those are called the elect, who are in the 
life of good and truth and that the poor are those who are not 
in the knowledges of good and truth, and still desire them ; these 
also, on account of that desire, are called the hungry.^ They who 
have conceived the opinion that heaven is small in extent, in con- 
sequence of not understanding the Woi'd, suppose that it is in one 
place, where there is a general assembly of all ; when yet hea- 
ven consists of innumerable societies, (see above, n. 41 to 50). 
And they also imagine that heaven is granted to every one from 
immediate mercy, and thus that admission and reception depend 
solely upon the good pleasure [of the Lord]. They do not un- 
derstand that the Lord from mercy leads every one who receives 
Him ; and that he receives Him who lives according to the laws 
of divine order, which are the precepts of love and faith ; and 
that to be thus led by the Lord from infancy to the end of life in 
the world, and afterward to eternity, is what is meant by mercy. 
Let all such know, therefore, that every man is born for heaven ; 
and that he is received who receives heaven in himself while in 
the world, and that he is excluded who does not receive it. 



' That thej' are the elect who are in the life of good and truth, n. 3755, 
3900. That there is no election and reception into heaven from mere 
nierc}-, as is generally understood, but according to life, n. 5057, 5058. 
That the Lord's mercy is not immediate, but mediate ; that it is shown to 
those who li-. e according to His precepts, and that from a principle of 
mercy He leads them continually in the world, and afterward to eternit}', 
n. S700, 10659. 

* That by the poor, m the Word, are meant those who are spirituallj 
poor, that is, who are in ignorance of truth, but still desire to be in'trurted, 
n. 9209. 9253. 10227. They are said to hunger and thirst, to denote their 
desire of the knowledges of good and truth, by which introduction into 
the church and heaven is obtained, n. 495S, 10227. 



THE 



WORLD OF SPIRITS, 

AND 

THE STATE OF MAN AFTER DEATH. 



WHAT THE WORLD OF SPIRITS IS. 

421. The world of spirits is neither heaven nor hell, but an 
intermediate place or state between both. For thither man goes 
first after death ; and then, after a certain period, the duration of 
which depends upon what kind of a life he has lived in the 
world, he is either elevated into heaven or cast into hell. 

422. The world of spirits is an intermediate place between 
heaven and hell, and also tiie intermediate state of man after death.. 
That it is an intermediate place, was made evident to me from 
the fact, that the hells are beneath and the he.avens above ; and 
that it is an intermediate state, from the fact, that so long as 
man is there, he is neither in heaven nor in hell. The state of 
heaven with man is the conjunction of good and truth with him ; 
and the state of hell is the conjunction of evil and the false. 
When good with a man-spirit [/. e. a man now become a spirit] 
is conjoined with truth, he then enters heaven, because, as just 
remarked, that conjunction is heaven with him ; but when with 
a man-spirit evil is conjoined with the false, he then enters hell, 
because that conjunction is hell with him. This conjunction 
takes place in the world of spirits, since man is then m the inter* 
mediate state. Whether we say the conjunction of the i nde:- 
standing and the will, or the conjunction of truth and good, it is 
the same thing. 

423. First, sometliing is to be said here concerning the con« 
284 



HE A VEN AND HELL. 



285 



juncLion of the understanding and the will, and its likeness to 
the conjunction of truth and good, since that conjunction takes 
place in the world of spirits. Man possesses understanding and 
will. The understanding receives truths, and is formed from 
them ; and the will receives goods, and is formed from them. 
Wherefore whatever a man understands and thence thinks, he 
calls tiue, and whatever he wills and thence thinks, he calls good. 
Man can think from the understanding, and thence perceive what 
is true, and likewise what is good ; but still he does not tlf.nk it 
from the will, unless he wills and docs what the understanding 
approves. When he thus wills and acts, then truth is in both 
the understanding and the will, consequently in the man ; for the 
understanding alone does not make the man, nor the will alone, 
but the understanding and the will together ; what therefore is 
in both, is in the man, and is appropriated to him. What is in 
the understanding only, is indeed with the man, but not in him ; 
it is merely a thing of his memory, and of science in the mem 
cry, whereof he can think when he is not in himself, but out of 
iiimself with others ; thus it is something about whicli he can 
converse and reason, and conformable to which he can also feign 
affections and manner. 

424. Man has the capacity of thinking from the understanding 
and not at the same time from the will, in order that he might be 
capable of reformation ; for man is reformed by means of truths ; 
and truths, as just remarked, belong to the understanding. Man 
is boi'n into all evil as to the will, and thence of himself he 
wills good to no one but himself alone ; and he who wills good 
to himself alone, delights in the misfortunes that befall others, 
especially if they tend to his own advantage : for he wishes to 
appropriate to himself the goods of all others, whether they be 
honors or riches, and inwardly rejoices so far as he is successful. 
In order that this state of the will may be amended and reformed, 
man is gifted with the capacity of understanding truths, and of 
subduing thereby the evil aflections which spring from the will 
Hence it is that man is able to think truths from the understand- 
ing, and also to speak them and do them ; but still he cannot 
think them from the will, until he is such that he wills and does 
ikem from himself, that is, from the heart. When such is the 



2S6 



HEA VEN AND HELL. 



quality of a man, then the truths which he thinks from the un- 
lierstanding are of his faitli, and tliose which he thinks from the 
will are of his love ; wherefore faith and love are then conjoined 
with him, like understanding and will. 

425. So far, therefore, as the truths of the understanding aie 
conjoined to the goods of the will, that is, so far as man wills 
truths and thence does them, he has heaven in himself, because, 
as was said above, the conjunction of good and truth is heaven; 
but so far as the falses of the understanding are conjoined to tl e 
evils of the will, man has hell in himself, because the conjunction 
of the false and the evil is hell ; but so far as the truths of tlie 
understanding are not conjoined to the goods of the will, man is 
in an intermediate state. Almost every man at this day is in 
such a state, that he is acquainted with truths, and thence also 
thinks from knowledge and understanding, and either does many 
of them, or few, or none, or acts against them from the love of 
evil and thence the belief of what is fixlse. In order therefore 
that he may be a subject either of heaven or hell, he is brought 
after death first into the world of spirits, and there the conjunc- 
tion of good and truth takes place with those who are to be ele- 
vated into heaven, and the conjunction of evil and the fiilse with 
those who are to be cast into hell. For no one either in heaven 
or in hell is allowed to have a divided mind, understanding one 
thing and willing another; but what one wills he must under- 
stand, and what he understands he must will. Wherefore he 
who wills good in heaven must understand truth, and he who 
wills evil in hell must understand falsity. Therefore with the 
good, falses are removed in the world of spirits, and truths are 
given them suitable and conformable to their good ; and Avith 
the evil, truths are removed, and falses given them suitable and 
conformable to their evil. From these disclosures it may be evi- 
dent \vhat the world of spirits is. 

/\z(3. In tiie world of spirits tiierc is a vast number, because the 
fust meeting of all [after tlieir decease] is there, and all are theie 
examined and prepared for their final abode. The period of 
their sojourn in that world is not in all cases the same. Some only 
enter it, and shortly after are eiUier conveyed to he-.ivcn or cast 
tlown to hell ; some remain the; 2 only a few weeks ; others, sev 



HEAVEN AND HELL. 



287 



eral years, but not more than thirty. The varieties in the term 
of sojourn there, arise from the correspondence or non-correspon- 
dence of the interiors and exteriors with man. But in what man- 
ner a person in that world is led from one state to another, and 
prepared for his final abode, will be told in what follows. 

^27. As soon as men enter the world of spirits after their de- 
cease, they are accurately discriminated by the Lord. The evil 
are immediately bound to the infernal society in which they were 
as to their ruling love when in the world, and the good are im- 
mediately bound to the heavenly society in which they were 
when in the world as to love, charity and faith. But although 
they are thus distinguished, still those who have been friends and 
acquaintances in the life of the body, all meet and converse 
together in the world of spirits, when they desire it ; especially 
wives and husbands, and also brothers and sisters. I have seen 
a father conversing with six sons whom he recognized ; and 
many others conversing with their relations and friends ; but as 
their characters were dissimilar in consequence of their life in 
the world, after a short time they separated. But they who pass 
from the world of spirits into heaven or hell, afterward see each 
other no more, nor do they know anything about each other, unless 
they are of similar disposition from similar loves. They see each 
other in the world of spirits, and not in heaven nor in hell, be- 
cause they who are in the world of spirits are brought into states 
similar to those which they had experienced in the life of the 
body, being led from one into another ; but afterward, all are 
brought into a permanent state similar to that of their ruling 
love ; and in that state one knows another only from similitude 
of love ; for (as shown above, n. 41 to 50) similitude conjoins, 
and dissimilitude separates. 

42S. As the world of spirits is an intermediate state with man 
between heaven and hell, so likewise it is an intermediate place. 
Beneath are the hells, and above are the heavens. All the hells 
arc shut to\\ard that world, being open only through holes and 
clells as of rocks, and through wide chasms, which are guarded 
to prevent any one going out except by permission, which also is 
granted in cases of urgent necessity, of which I shall speak here- 
after. Heaven likewise is enclosed on all sides, nor is there ao- 



i88 



HEAVEN AND HELL. 



cess to any heavenly society except by a narrow way, the entrance 
of which is also guarded. Those outlets and these entrances are 
what are called, in the Word, the gates and doors of hell and of 
heaven. 

429. The world of spirits appears like an undulating valley 
between mountains and rocks. The gates and doors leading to the 
heavenly societies do not appear, except to those who are prepared 
for heaven ; nor are they found by any others. To every society 
there is one entrance from the world of spirits, beyond which thei'e 
is one path, which in its ascent branches into several. Nor do the 
gates and doors leading to the hells appear, except to those who are 
about to enter, to whom they are then opened ; and when opened, 
there appear dusky and as it were sooty caverns, tending ob- 
liquely downward to the deep, where again there are more doors. 
Through these caverns exhale noisome and fetid stenches, which 
good spirits flee from, because they have an aversion to them, but 
which evil spirits draw near to, because they are delightful to 
them ; for as every one in the world is delighted with his own 
evil, so after death he is delighted with the stench to which his 
evil corresponds. Such persons may be compared, in this re- 
spect, to rapacious birds and beasts, as ravens, wolves, and swine, 
which fly and run to carrion and dunghills when they scent their 
stench. I once heard a certain spirit utter a loud cry, as if from 
inward torture, on being struck by the breath exhaled from hea- 
ven ; and I saw the same spirit serene and joyful when struck by 
the breath exhaled from licll. 

430. There are two gates also with every man, one of which 
opens toward hell, and is 02)en to the evils and falses thence pro- 
ceeding ; the other opens toward heaven, and is open to the 
goods and truths thence proceeding. The gate of hell is open to 
those who arc in evil and tliencc in falsity, and only through 
clefts from above a few rays of light flow-in from heaven, 
whereby the man is able to think, reason, and talk ; but the gate 
of heaven is open to those who are in good and thence in truth 
For there are two ways which lead to man's rational mind ; a 
superior or internal way, through which good and truth from 
the Lord enter, and an inferior or external wa}-, through which 
evil and falsity steal in from hell. The rational mind itself is in 



HEA VEN AND HELL. 



2S9 



the middle toward which the ways lead ; therefore in the degree 
that light from heaven is admitted, man is rational, but in the de- 
gree that it is not admitted, he is not rational, however the case 
may appear to himself. These observations are made, in order 
that it may also be known what is the corrcsj^ondencc of man 
with heaven and with hell. His rational mind, during the time 
of its formation, corresponds to the world of spirits ; whatever 
is above it corresponds to heaven, and whatever is beneath it, to 
hell. The parts above it are opened, and those beneath it are 
»hut, against the influx of evil and falsity with those who are be- 
ing prepared for heaven ; but the parts beneath it are opened, 
and those above it are shut, against the influx of goodness and 
truth with tliose who are being prej^ared for nell. Hence the 
latter cannot look otherwise than beneath them, that is, toward 
hell ; and the former cannot look otherwise than above them, that 
is, toward heaven. To look above themselves, is to look to the 
Lord, because He is the common centre toward which all things 
of heaven look ; but to look beneath themselves is to look back 
from the Lord to the opposite centre, toward which all things of 
hell look and tend, (see above, n. 123 and 124). 

431. Wherever spirits are mentioned in the preceding pages, 
those who are in the world of spirits are meant ; and by angels, 
those who are in heaven. 



EVERY MAN IS A SPIRIT AS TO HIS INTERIORS. 

432. Whoever duly considers the subject, may know that the 
body does not think, because it is material ; but that the soul 
does think, because it is spiritual. The soul of man, about the 
immortality of which so many have written, is his spirit ; for this 
is immortal as to all that pertains to it. It is this also which 
thinks in the body, for it is spiritual ; and what is spiritual re- 
ceives what is sjjiritual, and lives spiritually, which is to think 
and to will. All the rational life, therefore, which appears in 
37 N 



290 



HEAVEN AND HELL. 



the body, belongs to the spii !l:, and nothing of it to tlie body ; foi 
the body, as was said above, is material ; and materiality, which 
is proper to the boo .', is added, and almost as it were ad 
joined, to the spirit, in order tliat the spirit of man may live and 
perform uses in the natural wo ' 1, whereof all things are mate- 
I'ial, and in thcinsclves void of life. And since what is material 
does not live, but only what is spiritual, it may be evident that 
whatever lives in man is his spirit, and that the body only selves 
t, as an instrument is subsen-ient to a living moving force. It 
is said, indeed, of an instrument, that it acts, moves, or strikes; 
but to believe that tliese acts are those of the instrument, and not 
of him who acts, moves, or strikes by means of it, is a fallacy. 

433. Since everything that lives in tlie body, and from life acts 
and feels, belongs exclusively to the spirit, and nothing of it to 
tlie body, it follows that the sjDirit is the real man ; or, what is 
similar, that man considered in himself is a spirit, and that the 
spirit is also in a form similar to that of the body ; for whatever 
lives and 'eels in man belongs to his spirit, — and everything in 
him,l"iom his head to the sole of his foot, lives and feels. Hence 
it is, tiiat when the body is separated from its spirit, which is 
called dying, the man still continues a man, and lives. I have 
heard from heaven that some Avho die, when they are lying 
upon the bier, before they are resuscitated, think even in their 
cold body; nor do they know otherwise than that they still live, 
except that they are unable to move a single material particle 
belonging to the body. 

434. I^Ian cannot think and will, unless there be a subject 
which is a substance, from which and in which he may think 
and will. Whatever is supposed to exist without a substantial 
subject, is nothing. This mav be known from the fact that man 
cannot see ^^ ithout an organ which is tlie subject of his sight, 
nor hear without an organ \\ hich is the subject of his hearing. 
Sight and h aring are nothin,, without these, nor can they exist. 
It is the same also with thouglit, which is internal sight; and 
with perccj^tion. which is inter. .1 hearing: unless these existed 
in and from substances, whicli are organic forms that are the 
subjects of those faculties, they could not exist at all. From 
these considerations it may be manifest that the sfirit of man \* 



HEA VEN AND HELL. 



in a form as well as his body, and that its form is the human ; 
and that it enjoys sensories and senses when separated from 
the body, just the same as when it was in it ; and that all of 
the life of the eye, and all of the life of the ear, in a word, all 
of the sensitive life that man enjoys, belongs not to hi? body, 
but to his spirit; for his spirit dwells in them, and in every minutest 
part thereof. Hence it is that spirits see, hear, and feel, the 
s une as men ; but after separation from the body, not in the 
natuial world, but in the spiritual. The natural sensation which 
the spirit had when it was in the body, was by means of the 
material which was adjoined to it ; but even then it enjoyed 
spiritual sensation at the same time, by thinking and willing. 

435. These observations are made in order that the rational 
man may be convinced, that man, in himself considered, is a 
spirit, and that the corporeal frame adjoined to him for the sake 
of performing functions in the natural and material world, is 
not the man, but only an instrument for the use of his spirit. 
But confirmations from experience are preferable, because the 
deductions of reason are not comprehended by many, and be- 
cause they who have confirmed themselves in the contrary opin- 
ion, turn them into matters of doubt by reasonings drawn from 
the fallacies of the senses. It is usual for those who have con- 
firmed themselves in the contrary ojDinion, to think that beasts 
li\'e and feel the same as man, and thus that they, too, have a 
spiritual nature like that of man ; and yet that dies with the 
body. But the spiritual of beasts is not the same as the spiritual 
of man. For man has (and beasts have not) an inmost, into 
which the Divine flows, and thereby elevates man to, and 
conjoins him with, Himself. Hence man, above the beasts, is 
able to think of God, and of the divine things which belong to 
licaven and the church, and to love God from and in those 
things, and thus be conjoined to Him ; and whatever is capable 
ol being conjoined to the Divine, cannot be dissipated, but wliat- 
ever is incapable of such conjunction, is dissipated. The inmost, 
which man has above beasts, was treated of above, n. 39 ; and it 
is here repeated, because it is important that the fallacies thence 
conceived [/. e. through ignorance of the difference between man 
and beastl be dissipated ; and these fallacies prevail witli mai.v^ 



292 



HEAVEN AND HELL. 



who, from a deficiency of knowledges, and a contracted under- 
standing, are incapable of forming rational conclusions on such 
subjects. The words in the passage referred to, are tb.eso ' " I 
will relate a certain arcanum concerning the angels of the three 
heavens, which has never before entered the mind of an^ one, 
because no one has hitherto understood the subject of degrees. 
The arcanuir. is this : that with every angel, and also with every 
man, there is an inmost or supi'eme degree, or an inmost or su- 
preme something, into which the Divine of the Lord first or 
proximatel}' flows, and from which it arranges the other interior 
things which succeed accordinsf to the degrees of order with the 
angel or inan. This inmost or supreme [region] may be called 
the Lord's entrance to angels and men, and His veriest dwelling- 
place with them. By virtue of this supreme or inmost, man is 
man, and is distinguished from brute animals ; for these do not 
possess it. Hence it is that man, different from animals, can, as 
to all the interiors of his rational and natural minds (^mentis et 
animi ejus) be ele\'ated by the Lord to Himself, can believe in 
Him, be affected with love toward Him, and thus see Him ; and 
that he can receive intelligence and wisdom, and converse in a 
rational manner. It is for this reason also that he lives forever. 
But what is disposed and provided by the Lord in this inmost 
[region], does not come manifestly to the perception of any 
angel, because it is above his thought, and transcends his wis- 
dom." 

436. That man is a spirit as to his interiors, has been tauglit 
me by much experience, which, were I to adduce the whole of 
it, would fill volumes, — to use a common saying. I have con- 
versed with spirits as a spirit, and I have conversed with them as 
a man in the body. And when I conversed with them if- a 
spirit, they knew no otherwise than that I myself whs aspiiit, 
and in the human form as tliey were. Tims my interiors appeared 
to them ; for when I con\ crsed witli them as a spirit, mj material 
body did not appear. 

437. That man is a spirit as to his intci iors, may appear from 
tlie fact, that after his separation from the body, which takes 
place at ck^ath, he still lives a man as before. That I might be 
confirmed in this, I have been permitted to converse with almost 



HBA VEN AND HELL. 



293 



all whom I ever knew when they lived in the body ; with some 
for hours, with others for weeks and months, and with others ft>r 
years, and this chiefly in order that I might be sure of it, and 
bear testimony to its truth. 

43S. I may add to what has ah-eady been said, that every man, 
as to his spirit, is in society with spirits even while he lives n 
the body, although he docs not know it. By them as mediums a 
good man is in some angelic society, and an evil man in some 
infernal society ; a-id after death he comes into the same society. 
This has been often told and shown to those, who after death 
have come among spirits. The man does not, indeed, appear as 
a spirit in that society while he lives in the world, because he 
then thinks naturally ; but those who think abstractedly from the 
boMy sometimes appear in their own society, because they are 
then in the spirit. And when they appear, they are easily dis- 
tinguished from the spirits who are there, for they walk about 
in a state of meditation, say nothing, and pay no attention to 
others, acting as if they did not see them ; and as soon as any 
spirit addresses them, they vanish. 

439. To elucidate the truth that man is a spirit as to his inte- 
riors, I will relate from experience what it is to be withdrawn 
from the body, and what it is to be carried of the spirit to 
another place. 

440. In regard to the first, that is, being withdrawn from the 
body, it occurs thus : The man is brought into a certain state, 
midway between sleeping and waking ; and when in this state, 
he cannot know but that he is perfectly awake. All his senses 
are as thoroughly awake as in the highest state of bodily wake- 
fulness, the sight as well as the hearing, and what is wonderful, 
the touch, which is then more exquisite than it ever can be when 
the body is awake. In this state also, spirits and angels are seen 
in all the reality of life ; they are likewise heard, and what is 
wonderful, they are touched, scarcely anything of the body then 
inten-ening. This is the state which is called being absent from 
the body., and not knowing ivhct/ier o?ze is in the body or out of 
the body.* 1 have been let into this state only three 01 fou' 



• fAs in the case of the Apostle Paul, 2 Cor. xii. 2, 3. — Tr.] 



•894 



HEAVEN AND HELL. 



times, merely that I might know what it is, and at the same time 
be convinced that spirits and angels enjoy every sense, and man 
also, as to his spirit, when he is withdrawn from the body. 

441. As to the other, — being carried of the spirit to another 
place, — I have been shown by living experience what that is, and 
(he manner in which it occurs ; but this only two or three times. 
I will adduce a single instance. Walking along the streets of a 
city, and through fields, conversing also with spirits at the same 
time, I knew no otherwise than that I was awake, and seeing as 
at other times. Thus I walked on without mistaking the way, 
being in vision meanwhile, seeing gi'oves, rivers, palaces, houses, 
men, and various other objects. But after walking thus for some 
hours, I suddenly returned into my bodily sight, and discovered 
that I was in another place. I was greatly astonished at this, 
and perceived that I had been in a state like that experienced by 
tiiooc, cf whom it is said, that they were carried by the spirit to 
another place;* for while it continues, the distance is not 
thought of, even though it were many miles ; neither is time at- 
tended to, though it were many hours or days ; nor is there any 
consciousness of fatigue ; the person is also led unerringly, 
tlirough ways whereof he is ignorant, even to the place of his 
destination. 

442. But these two states of man, which are states appertaining 
to him when he is in his interiors, or what is the same, when he 
is in the spirit, are extraordinary, and were shown to me only 
that I might understand their nature, their existence being known 
within the church. But to converse with spirits, and to be with 
them as one of their number, has been granted me even in full 
wakefulness of the body, and this now for many years. 

443. That man as to his interiors is a spirit, may be further 
confirmed from what was said above, (n. 311 to 317), where it 
was shown that heaven and hell are from the human race. 

444. By man's being a spirit as to his interiors, is meant as tc 
lliose things which belong to his thought and will, since these are 
the interiors themselves which cause him to be man, and such a 
man as he is in respect to these. 

• [As happened to Philip, (Acts viii. 39); and often to the prophets, 
fl Kings xviii. 12; 2 Kings ii. 16.) — Tr.J 



HEAVEN AND HELL. 



295 



THE RESUSCITATION OF MAN FROM THE DEAD, AND HIS 
ENTRANCE INTO ETERNAL LIFE. 

445. When the body is no lony\.r capable of performing its 
functions in the natural world, corresponding to the thoughts and 
aflectioiis of its spirit which are from the spiritual world, then a 
man is said to die. This occurs when the respiratory motions t f 
the lungs and the systolic motions of the heart cease. But still 
the man does not die, but is only separated from the corporeal 
part, which was of use to him in the world ; for the man him- 
self lives. It is said that the man himself lives, because man is 
not man by virtue of the body, but by virtue of the spirit ; since 
it is the spirit in man which ti.L.ks, and thought together with 
affection makes the man. Hence is evident that when man 
dies, he only passes from one world into another. Hence it is 
that death, in the internal sense of the Word, signifiss resurrec- 
tion and continuation of life.^ 

446. The inmost communication of the sjjirit is with the res- 
pii'ation, and with the motion of the heart ; its thought with the res 
piration, and affection which is of love, with the heart.'' When 
therefore these two motions cease, the separation of the spirit 
from the body takes place immediately. These two motions, — ■ 
the respiratory motion of the lungs and the systolic motion of the 
heart, — are the very bonds, on the sundering of which the spirit 
is left to itself ; and the body, being then without the life of its 
spirit, grows cold and puti'efies. The inmost communication of 
the spirit of man is with the resj^iration and the heart, because 

' That death, in the Word, signifies resurrection, because, wlien man 
dies, his life is still continued, n. 349S, 3505, 4618, 4621, 6036, 6222. 

' That the heart corresponds to the will, thus likewise to the affection 
which is of love ; and that the respiration of the lungs corresponds to the 
understanding, thus to thought, 3SSS. That hence the heart, in the Word, 
signifies the will and love, n. 7542, 9050, 10336; and that the soul signifies 
understanding, faith, and truth. Hence from the soul and from the heart 
signifies from the understanding, faith, and truth; and from the will, de- 
notes from the love, and good, n. 2930, 9050. Concerning the correspon- 
uence of the heart and lungs with the Grand Man or heaven, n. 3S83 to 3S96. 



296 



HEAVEN AND HELL. 



all the vital motions depend upon those two, not only in the body 
generally, but also in every ])art of it.* 

447. The spirit of man, after the separation, remains a little 
while in the body, but not after the motion of the heart has en- 
tiiely ceased. This takes place sooner or later, according to the 
nature of the disease of which the man dies ; for in some cases 
the motion of the heart continues a long time, while in others it 
tjuickly ceases. As soon as this motion ceases, the man is resus- 
citated ; but this is done by the Lord alone. By resuscitation is 
meant the drawing forth of the spirit from the body, and its in- 
troduction into the spiritual world, which is commonly called 
resurrection. The spirit of man is not separated from the body 
until the motion of the heart has ceased, because the heart corre- 
sponds to the afl'ection which is of love, and love is the veiy life 
of man ; for every one has vital heat from love.^ Wherefore so 
long as this union continues [/. e. the union between the body 
and the spirit], correspondence is maintained, and thence the 
li'ie of the spirit in the body. 

44S. How resuscitation is effected, has not only been told me, 
but also shown by living experience. I was myself the subject of 
that experience, in order that I might fully comprehend the process. 

449. I was brought into a state of insensibility as to the bodily 
senses, thus nearlv into the state of dying persons, while yet the 
interior life and the faculty of thought remained entire, so that I 
could perceive and retain in memory the tilings whic^r transpired, 
and which happen to those who are being raised up from the 
dead. I perceived that the respiration of tiie body was almost 
taken away, while the interior respiration, which is that of the 
spirit, remained conjoined with a gentle and tacit respiration of 
die body. There was then opened, in the first place, a coniniu 
cication as to the pulse of the heart with the celestial kingdom, 

' That the pulse of the heart and the respiration of the lungs prevail ir 
the body throughout, and flow mutually into every part, n. 3SS7, 3SS9, 
3390. 

"That love is the esse of the life of man, n. 5002. That love is Sjiril- 
ual heat, and thence the essential vital principle of man, n. 15S9, 214(1, 
333S, 4906, 70S1 to 70S6, 9954, 10740. That affection is the continuous 
principle of love, n. 393S. 



HEAVEN AND HELL. 297 

since that kingdom corresponds to the heart with man.' Angels 
from that kingdom were also visible ; some were at a distance, 
and two were seated near my head. Thereby all aftection 
proper to myself was taken away, but thought and j'^^'ccption 
still remained. I was in this state for some hours. The spirits 
who were around me then witlidrew, supposing that I was 
deid. There was also perceived an aromatic odor, like that 
jf an embalmed corpse , for wher. celestial angels are present, 
the effluvium from the corpse is perceived as a fragrant perfiune^ 
When spirits perceive this, they are unable to approach. By 
this means, also, evil spirits are prevented from coming near tlie 
spirit of man, when he is first introduced into eternal life. The 
angels who were seated near my head were silent, only commu- 
nicating their thoughts with mine ; and when these are received, 
they know that the spirit of man is in a state capable of being 
drawn forth from the body. The communication of their 
thoughts was effected by looking into my face, for in this way 
are such communications made in heaven. Because thought and 
perception remained with me, in order that I miglit learn and 
remember how resuscitation takes place, I perceived that these 
angels first inquired what my thought was, whether '.t was sim- 
ilar to that of dying persons, which is usually about eternal life ; 
and that they wished to keep my mind in that thought. It was 
told me afterward, that the spirit of man is held in the last 
thought which he has when expiring, until he returns to the 
thoughts which proceed from the general or ruling affection that 
belonged to him in the world. It was given me particularly to 
perceive, and also to feel, that there was a drawing, and as it 
wei'e a pulling out, of the interiors of niy mind, thus of my 
spirit, from the body ; and I was told that this is from the Lord, 
and that. the resurrection is effected in this way. 

450. The celestial angels who attend upon a resuscitated per 
son, do not leave him, because they love every one ; but if the 
5]>irit be of such a character that he can no longer continue in 
the company of celestial angels, he desires to depart from them. 
When this occurs, angels from the Lord's spiritual kingdom 



' That the heart corresponds to the Lord's celestial kingdom, nd the 
lungs to His spiritual kingdom, n. 3635, 3SS6, 3S87. 
38 N* 



298 



HEA VEN AND HELL. 



come to him, and give him the use of light ; for before, he saw 
nothing, but only thought. I was also shown how this is done. 
Those angels seemed, as it were, to roll ofl' the coat of the left 
eye toward the septum of the nose, that the eye might be opened, 
and sight be given. This is merely an appearance, but the spirit 
perceives it as a reality. When the coat of the eye seems to 
have been rolled off, something lucid but indistinct appears, like 
what is seen through the eyelids on first awaking from sleep 
This obscure light seemed to me of a sky-blue color ; but I was 
afterward told that the color varies with different persons. After 
this, there is a sensation as if something were gently rolled off 
from the face, and this is succeeded by a state of spiritual 
thought. This rolling off from the face is also an appearance, 
whereby is represented the change from a state of natural to 
one of spiritual thought. The angels are extremely careful to 
suppress any idea in the resuscitated person, which does not savor 
of love. They then tell him that he is a spirit. After the spir- 
itual angels have given the use of light to the new spirit, they per- 
form for him all the kind offices which he can ever desire in that 
state, and instruct him concerning the things of another life, so far 
as he is able to comprehend them. But if he is not willing to re- 
ceive instruction, then he wishes to be separated from their com- 
pany. But still the angels do not leave him, but he dissociates 
himself from them ; for the angels love every one, and desire 
nothing more than to perform kind offices, to instruct, and lead 
to heaven. In this consists their chief delight. When the spirit 
thus dissociates himself, he is received by good spirits, who also 
render him all kind offices while he continues with them. But 
if his life in the world had been such that he could not endure 
the society of the good, he then wishes to leave them also ; and 
these changes continue, until at length he associates himself with 
spirits who are in perfect agreement with his life in the woild. 
With them he finds his life; and, strange to say, he then leads a 
similar life to what he had led in the world. 

451. But this commencing state of man's life after death con- 
tinues only a few days. How he is afterward led from one state 
.to another, and at last either into heaven or hell, will be told iu 
what follows. This, too, I have learned from much experience. 



HE A VEX A. YD HELL. 



452. I have conversed with some on the third da}- after their 
decease, when the process described above, (n. 449, 450), was 
completed. Three of these had been known to me in the world, 
and I told them that preparations were now being made for the 
burial of their bodies. I said " for their burial ;" on hearing which, 
they were struck with a sort of amazement, saying that they were 
alive, but that they buried only that which had served them 
in the world. They afterward wondered exceedingly that, dur- 
ing their life in the body, they did not believe in such a life after 
death, and especially that the same unbelief prevailed almost 
tmiversally within the church. They who, while in the world, 
did not believe in any life of the soul after the death of the body, 
are very much ashamed when they find themselves alive. But 
they who had confirmed themselves in such unbelief, are conso- 
ciated with their like, and separated from those who had believed 
in man's immortality. Such sceptics are, for the most part, 
bound to some infernal society, because they have also denied a Di- 
vine, and despised the truths of tlie church : for so fiir as any one 
confirms himself against the everlasting life of his soul, he con- 
firms himself also against the things which belong to heaven and 
tlie church. 



MAN AFTER DEATH IS IN A PERFECT HUMAN FORM. 

453. That the form of man's spirit is the human Tirm, or that 
the spirit is a man even as to its torm, is evident from what has 
been shown in several of the foregoing chapters, especially in those 
where it was shown that every angel is in a perfect human form, 
(n. 73 to 77) ; that every man is a spirit as to his interiors, (n. 
432 to 444) ; and that the angels in heaven are from the human 
race, (n. 311 to 317). This may be seen still more clearl}' from 
the consideration, that man is man by virtue of his spirit, and 
noi by virtue of his body ; and that the corporeal form is added 
to the spirit according to the form thereof, and not the reverse ; 
for the spirit is clothed with a body according to its own form. 



300 



HEAVEN AND HELL. 



Wherefore the spirit of man acts upon every part of the body, 
even tlie most minute, insomucli that the part wliicli is not acted 
upon by the spirit, or in which the spirit is not active, docs not 
live. This every one may know from tliis single consideration, 
that thought and will actuate all parts of the body, both in gene- 
ral and in particular, so absolutely that every part responds to 
their behests ; and whatever does not respond, is no part of the 
body, and is also cast out as a thing void of an\- living principle, 
Thought and will belong to the spirit of man, and not to the 
body. Although the spirit is in the human form, it does not ap- 
pear to man after its separation from the body, nor is it seen in 
another marr while living in the world, because the eye, — the or- 
gan of bodily sight, so far as concerns its seeing in the \vorld, — 
is material ; and what is material sees nothing but what is mate 
rial, but what is spiritual sees what is spiritual ; wherefore, when 
the material of the eye is veiled, and deprived of its co-operation 
with the spiritual, spirits appear in their own form, which is the 
human, — not only spirits who are in the spiritual world, but also 
the spirit that is in another while he is yet in his body. 

454. The form of the spirit is human, because man as to his 
spirit was created according to the form of heaven ; for all things 
belonging to heaven and to its order, are collated into those which 
appertain to the mind of man and hence he has the faculty of 
'"eceiving intelligence and wisdom. \V'^hcther we say the faculty 
of receiving intelligence and wisdom, or the faculty of receiving 
heaven, it is the same, as may ajjpear from what was shown con- 
cerning the light and heat of heaven, n. 126 to 140; concerning 
the form of heaven, n. 200 to 212 ; concerning the wisdom of the 
angels, n. 265 to 275 ; and in the chapter, that heaven as to its 
form, both in the whole and in part, resembles one man, n. 59 to 
77 j iind this from the Divine Human of the Lord, from which 
hea\en and its form are derived. 

455. A rat'onal man can understand the statements here ad- 

' Th.1l man is the being into whom are collated all things of divine 
order, and that from creation he is divine order in form, n. 4219, 4220, 4223, 
4523,4524, 51 14. 536S, 6013, 6057, 6605, 6626, 9706, 10156, 10472. That 
man appears pe/fect and beautiful in the other life in proportion ts he 
lives according to divine order, n. 4830. 6605, 6626. 



HE A VEN AND HELL. 



vanced, for he can view things from a chain of causes, and from 
truths in their order ; hut a man who is not rational, will not un 
derstand them. There are several reasons for this, the chief of 
which is, that he does not wish to understand tliem, because they 
are contrary to his falses which he has made his truths ; and he 
who, on tills account, does not wish to understand, has closed his 
rational faculty against the influx from heaven ; which, neverthe- 
less, may still be opened, provided the will does not resist ; (see 
above, n. 424). That man can understand truths, and be ra 
tional, if he is only willing, has been proved to me by much ex- 
perience. I have ofit|.n seen c\ il spirits, who had become irra- 
tional in the world by denying the Divine and the truths of the 
church, and who had confirmed themselves in such denial, turiied 
by a divine power toward spirits who were in the light ol truth ; 
and then they comjjrehended like the angels all the truths which 
they had before denied, confessing that they were truths, and also 
that they comprehended them all ; but the moment they relapsed 
into themselves, and were turned to the love appertaining to their 
will, they comprehended nothing, and affirmed what was directly 
the opposite. I have also heard infernal spirits say, that they know 
and perceive that what they do is evil, and that what they think 
is false ; but that they cannot resist the delight of their love, thus 
their will, which leads their thoughts to see evil as good, and the 
false as truth. Thus it was made plain, that they who are in 
falses derived from evil might understand, and therefore be ra- 
tional, but that they were not willing ; and that the reason why 
they were not willing, was because they loved falses rather than 
truths, since falses agreed with the evils in which they were. 
To love and to will are the same thing ; for what a man wills he 
loves, and what he loves he wills. Since the state of men 
is such that they can understand truths if they only desire 
to understand them, I am permitted to confirm the spiritual 
tiniths of heaven and the church even by rational considerations ; 
and this in order that the falses, wiiich have closed the rational 
with many, may be dispersed by the conclusions of reason, and 
tliat thus, perchance, their mental eye may in some measure be 
opened. For such confirmations of spiritual truth are allowed to 
all who are principled in truths. Who could ever understand 



302 



IIEA VEN^ AND HELL. 



the Word from its literal sense, unless he saw the truths which 
it contains from an enlightened rational faculty? Whence, other- 
wise, so many heresies from the same Word?' 

456. That the spirit of man, after its separation from the body, 
is itself a man, and similar in form, has been proved to me by 
tlie daily experience of many years ; for I have seen, heard, and 
conversed with spirits thousands of times, and have even talked 
with them on the prevailing disbelief that spirits are men, and i)ave 
told them that the learned regard those as simple who think so. 
The spirits wei'e grieved at heart that such ignorance still con- 
tinues in the world, and especially within th^tchurch. But they re- 
marked that this infidelity had emanated chiefly from the learned, 
who have thought of the soul from their corporeal-sensual appre- 
hensions, and thence have concluded that it is mere thought, 
which, when viewed without any subject in and from which it 
exists, is like a volatile breath of pure ether, which cannot but 
be dissipated when the body dies. But because the church, on 
the authority of the Word, believes in the immortality of the 
soul, they could not but ascribe to it some vital principle, like 
thought, although they deny it a sensitive principle such as man 
has, until it is again conjoined to the body. This is the founda- 
tion of the prevailing doctrine of the resurrection, and of the be- 
lief that the soul and the body will be again united at the time 
of the last judgment. Hence it is, that when any one thinks 
about the soul according to the prevailing doctrine and at the 
same time hypothesis, he does not at all comprehend that it is a 
spirit and in human form. In addition to this, scarcely any 
one at this da}- is aware what the spiritual nature is, and still less 
that spiritual beings, — as all spirits and angels are, — have any hu- 

' That we ought to begin with the truths of doctrine of the church 
which are derived from the Word, and acknowledge those truths first, and 
that afterward it is allowable to consult scicntifics, n. 6047. Thus that 
those who are in an affirmative principle concerning the truths of faith, 
may oDnfirm them rationally by scientifics, but that it is not allowable for 
those who are in a negative principle, n. 256S, 25SS, 47^)0, 6047. That it 
.s according to divine order to enter rationally' from spiritual truths ii to 
scientifics, which are natural truths, but not vice versa, because spiritual 
influx into natural things is given, but not natural or physicil influx 'nto 
things spiritual, n. 3219, 51 19, 5259, 5427, 542S, 547S, 6322, qtio, qui. 



HEA VEN AND HELL. 



mail /orm. Hence it is that almost ali wlio pass out of Ihis 
worlcl into the other, are greatly astonished to find themselves 
alive, and that they are men equally as before ; that they see, 
hear, and speak ; that their bodies enjoy the sense of touch as 
before ; and that there is no discernible diflerence whatever 
(see above, n. 74) ; but when thev cease to wonder at themselves, 
tliey then wonder that the church knows nothing about such a 
state of man after death, thus nothing about heaven and hell ; 
when yet all who have ever lived in the world, have passed into 
die other life, and are living as men. And because they also 
wondered why this was not revealed to man by visions, seeing it 
is an essential of the faith of the church, they were told from 
heaven that this might have been done, — since nothing is easier 
\vhen it pleases the Lord, — but that still they who have confirmed 
themselves in falses in opposition to these truths, would not 
believe even the evidence of their senses ; moreover that it is 
dangerous to confirm anything by visions, because they would 
first believe, and afterward deny, and thus with those who are in 
falses, would profane the truth itself, — for to believe and after- 
ward to deny, is to commit profanation ; and they who profane 
truths are thrust down into the lowest and most grievous of all 
the hells.' This danger is what is meant by the Lord's words : 



' Thctt profanation is the commixture of good and evil, or of the true 
and the false in man, n. 6348. That none can profane truth and good, 01 
the holy things of the Word and the church, but those who first acknow- 
ledge them ; and that the profanation is more grievous if they live according 
to them, and afterward deny them, recede from the faith, and live to them- 
selves and the world, n. 593, looS, loio, 1059. 3398i 3399> 3S9S, 42S9, 4601, 
10284, 102S7. That if man after repentance of heart relapses into his 
fonner evils, he is guilty of profanation, and his last state is worse than 
his first, n. 8394. That they cannot profane holy things, who have not 
acknowledged them, and still less they who do not know them, n. ioo8, 
lOio, 1059, 91 SS, 10284. That the Gentiles, who are out of the church, 
and have not the Word, cannot profane it, n. 1327, 1328, 2051, 20S1. Tha 
jn this account interior truths were not discovered to the Jews,' because if 
they had been discovered and acknowledged, that people would have pro- 
faned them, n. 3398, 3399, 6963. That the lot of profaners in the other 
life is the worst of all, because the good and truth, which they have ac- 
<jiowledged, remain, and also the evil and the false; and because theji 



HEAVEN AND HELL. 



''•He hath hlirtded their eyes, and hardened their hearts., lest 
they should see with their eyes., and understand with the hearty 
ajid cojivcrt themselves^ and I should heal them" (John xii. 40.) 
And that they vi lio are in falses would still not believe, is meant 
by these words : Abraham said to the rich man in hell., They 
have JSIoses and the prophets., let them hear tltem; but he said., 
Nay., father Abraham., but ij" one -ve?it unto them from the 
dead., they would be converted. But Abraham said to hint 
If they hear not Moses and the prophets., neither will they be- 
lieve though o?ie rose from the dead" (Luke xvi. 29, 30, 31.) 

457. When the spirit of man first enters the world of spiiits, 
which takes place shortly after his resuscitation, (concerning 
which above) he has a similar face and similar tone of voice to 
what he had in the world, because he is tlien in the state of his 
exteriors, and his interiors are not yet disclosed. This is the first 
state of man after death. But afterward, his face is changed and 
becomes entirely diflerent, assuming the likeness of his ruling 
aflection or love in which the interiors of his mind were in the 
world, and in which his spirit was in the body, — for the face of a 
man's spirit diflers exceedingly from that of his body. The face 
of his body is derived from his parents, but the face of his spirit 
is derived from his affection, of which it is the image. Into this 
his spirit comes after his life in the body, when the exteriors are 
removed and tlie interiors are revealed. This is the third state 
of man. I have seen some spirits shortly after their arrival from 
the world, and knew them by their face and speech ; but when I 
saw them afterward, I did not know them. They who were 
principled in good affections appeared with beautiful faces, but 
they who were principled in evil affections, with faces deformed ; 
for the spirit of man, viewed in itself, is nothing but his aflec- 
lion, whereof the face is the external form. The reason also 
why the face is changed, is because in the other life no one is 
nllowed to counterfeit affections which are not properly his o^vn, 
nor consequently, to put on looks which are contrary to his real 



cohere, their life is rent asunder, n. 571, 5S3, 63^S. Tliar therefore the 
utmost provision is made by the Lord to prevent profanation, n 2426, 
10384. 



HEA VEN AND HELL. 



love. All in the spiritual world, therefore, whoever they may 
be, are brought into such a state as to speak as they think, and 
to express by tlieir faces and gestures the inclinations of their 
will. Hence the faces of all become the forms and images of 
their affections. And hence it is that all who have known each 
other in tlie world, know each otiicr also in the world of spirits, 
but not in heaven nor in hell, as stated above, n. 427.' 

45S. The faces of hypocrites are changed more slowly than those 
■A others, because from practice they have formed the habit of 
disposing their interiors so as to imitate good affections. Where- 
fore they appear for a long time not unbeautiful. But because 
their assumed appearance is successively put off, and the interiors 
which belong to their minds are disposed according to the form 
of their affections, they afterward become more deformed than 
others. Hypocrites are those who have talked like angels, but 
who interiorly have acknowledged nothing but nature, and thus 
have denied the Divine, and consequently the truths which belong 
to heaven and the church. 

459. It is worthy of remark, that the human form of every 
man after death is the more beautiful, the more interiorly he had 
loved divine truths and had lived according to them ; for the in- 
teriors of every one are opened and formed accoi'ding to their 
love and life ; w'herefore the more interior is the affection, the 
more conformable it is to heaven, and hence the more beautiful 
ii, the face. Therefore the angels of the inmost heaven are the 
most beautiful, because they are forms of celestial love. But they 
who have loved divine truths externally, and have therefore 
lived externally according to them, are less beautiful ; for the 

' That the face is formed in correspondence with the interiors, n. 4791 
CO 4805, 5695, Concerning the correspondence of the face and its expres- 
sions with the affections of the mind, n. 1568, 29S8, 29S9, 3631, 4796, 4797, 
4800, 5165, 5163, 5695, 9306. That, with the angels of heaven, the face 
makes one with the interiors which are of the mind, n. 4796 to 4799, 5695, 
8250. That on this account, tlie face, in the Word, signifies tlie interiois 
which are of the mind, that is, whicli are of the affection and thought, n. 
1999, 2434, 3527, 4066, 4796, 5102, 9306, 9546. How the influx from the 
brain into the face has been changed in process of time, and witli it 
the face itself, as regards its correspondence with the interiors, n. 4326, 
8250 

39 



3o6 



HEA VEX AND HELL. 



exteriijrs only shine forth from their faces, and no Interior heavenly 
love shines through their exteriors, consequently not the form of 
heaven as it really is. There appears something respectively ob 
scure in their faces, which is not vivified by the translucence of 
interior life. In a word, all perfection increases toward the inte- 
riors, and decreases toward the exteriors ; and as perfection in- 
creases and decreases, so likewise does beauty. I have seen the 
faces of angels of the third heaven, which were so beautiful thai 
no painter, with all his art, could ever impart to colors anv sucli 
aniination as to equal a thousandth part of the brightness and 
life which appeared in tlieir fiices. But the faces of the angels 
of the ultimate heaven may, in some degree, be equalled by a 
painter. 

460. I will mention, in conclusion, an arcanum hitherto un- 
known. It is this : that every good and truth which proceeds 
from the Lord and makes heaven, is in the human form, and this 
not only in the whole and the greatest, but also in every part 
even in the least ; and that this form affects every one who le- 
ceives g()od and truth from the Lord, and causes every one in 
heaven to be in the human form, according to the measure of his 
reception. Hence it is that heaven is similar to itself in general 
and in particular, and that the human form belongs to the whole, 
to every societ}', and to every angel, as was shown in tjie four 
chapters, from n. 59 to S6 ; — to which may here be added, that 
the human form exists in every single thought with the angels 
which proceeds from heavenly love. This arcanum, however, 
is hard to be understood by any man, but it is clearly compre' 
bended by tlie angels, because they are in the light of heaven. 



HEA VEN AND HELL. 



MAN AFTER DEATH HAS EVERY SENSE, AND ALL THE 
MEMORY, THOUGHT, AND AFFECTION, WHICH HE HAD IN 
THE WORLD; AND HE LEAVES BEHIND HIM NOTHING 
BUT HIS TERRESTRIAL BODY. 

^5i. That when a man passes from the natural into the spirit- 
ual world, he takes with him all things belonging to him as a 
man except his terrestrial body, has been proved to me by manifold 
experience. For when he enters the spiritual woi'ld, or the life 
after death, he is in a body as he was in the natural world ; and 
to all appearance in the same body, since neither touch nor sight 
can detect any difference. But his body is spiritual, and thus is 
separated or purified from things terrestrial ; and when what is 
spiritual touches and sees what is spiritual, it is just the same to 
sense as when what is natural touches and sees what is natural. 
Hence when a man first becomes a spirit, he is not aware that he 
has deceased, and believes that he is still in the body which he 
had when he was in the world. A human spirit also enjoys 
every external and internal sense which he possessed in the 
world. He sees as before ; he hears and speaks as before ; he 
smells and tastes as before ; and when he is touched he feels as 
befoi'e. He also longs, desii^es, wishes, thinks, reflects, is af- 
fected, loves, and wills, as before. And he who is delighted 
with studies, reads and writes as before. In a word, when man 
passes from one life into the other, or from one world into the 
other, it is just as if he passed from one place to another ; and he 
caiTies with him all things which he possessed in himself as a 
man, so that it cannot be said that man after death, — which is only 
the death of the terresti'ial body, — has lost anything that belonged 
to nimself. He carries with him his natural memory also, for he 
retains all things whatsoever which he has heard, seen, read, 
learned, and thought, in the world, from earliest infancy even to 
tbe end of life. But because the natural objects which are in the 
me:noiy, cannot be re-produced in the spiritual world, they are 
quiescent, just as they are with a man in this world when he 
does not think of them : but still they are re-produced when the 



3o8 



HEA VEN AND HELL. 



Lord i^leases. But concerning this memory and its state altci 
death, more will be said shortly. The sensual man cannot pos- 
sibly believe that such is the state of man after death, because he 
does not comj^rehend it ; for the sensual man cannot think other- 
wise than naturally, even about spiritual things ; whatever there- 
fore is not palpable to the bodily sense, that is, whatever he does 
not see with his eyes and touch with his hands, he affirms has no 
existence ; as we read of Thomas, in John xx. 25, 27, 29. What 
the sensual man is, may be seen above, n. 267, and in the notes 
there. 

46^. Still, however, the difference between the iife of man in 
the spiritual world, and his life in the natural world, is great, as 
well with respect to the external senses and their affections, as 
with respect to the internal senses and their affections. The 
•senses of those in heaven are far more exquisite than they were 
in the world ; that is, they see and hear more perfectly and also 
think more wisely ; for they see by the light of heaven, which 
exceeds by many degrees the light of the world (see above, n. 
126) ; and they hear by a spiritual atmosphere, which also sur- 
passes by many degrees the atmosphere of the earth (n. 235). 
The difference between these external senses is like the difference 
between a clear sky and a dark mist, or between the light of 
noon-day and the shade of evening. For since the light of hea- 
ven is divine truth, it enables the sight of the angels to perceive 
and discrimijiate the minutest objects. Their external sight also 
corresponds to their internal sight, or their understanding ; for 
will' the angels one sight flows into the other, and they act as 
one. Hence their wonderful acuteness of vision. In like man- 
ner also their hearing corresponds to their perce2')tion, which is 
both of the understanding and the will ; hence in the tone and the 
words of the speaker, they perceive the minutest particulars of 
liis afliection and thought, — in his tone, the things which belong 
I0 his affection, and in his words, the things which belong to his 
(liought (see above, n. 234 to 245). But the other senses with 
the angels are not so exquisite as the senses of sight and hearing, 
because these are conducive to their intelligence and wisdom, 
but not the rest. Were the other senses as exquisite as these, 
they would take away the light and delight of their wisdom, ano 



HEA VEN AND HELL. 



introduce the delight of pleasures belonging to the various appe- 
tites and to the body, which obscure and debilitate the under- 
standmg in proportion as they predominate. This also is the 
case with men in the world, who become dull and stupid as to 
spiritual truths, in proportion as they indulge the sense of bodily 
taste, and yield to the blandishments of the touch. That the in- 
terior senses of the angels of heaven, which are those of their 
thought and affection, are also more exquisite and perfect than 
they were in the world, is evident from the chapter concerning 
(he wisdom of the angels of heaven, (n. 265 to 275). The state 
of those who are in hell is also widely different from their state 
in the world ; for in the degree that the external and internal 
senses with the angels in heaven are excellent and perfect, in 
like degree are they imperfect with those in hell ; but the state of 
these will be treated of hereafter. 

That man takes all his memory with him when he leaves the 
world, has been confirmed by many things worthy of mention 
which have been seen and heard, some of which I will 1 elate 
in order. There were those who denied their crimes and enor- 
mities which they had peipetrated in th" world ; wherefore, lest 
they should be believed innocent, all their deeds Avere discovered, 
and recounted in order from their own memory, from their earli- 
est age to the latest. They consisted chiefly of adulteries and 
whoredoms. There were some who had deceived others by 
wicked arts, and who had stolen ; their trucks and thefts were 
also enumerated in order, although many of them were known 
to scarcely any one in the world, except themselves alone. 
They also acknowledged them, because they were made man- 
ifest as in the light, together with every thought, intention, 
delight, and fear, which passed through their minds at the 
time. There were others who had accepted bribes, and made 
gain of judgment ; these were in like manner explored from 
their memory, and from it were recounted all their official 
misdeeds from first to last. Every particular was recalled, — 
Iho amount and nature of cacli bribe, the time when it was 
offered, theii state of mind and intention in accepting it, were all 
at the same time brought to tlieir recollection, and visibly exhibi- 
ted ; anc' Uie number of their offenses amounted to many hun- 



HEA VEN AND HELL. 



dreds. This was done in several cases ; and, what is wonderful, 
even their memorandum-books themselves, wherein they had 
made a record of such transactions, were opened and read before 
them page by page. There were others who had enticed virgins 
to acts of fornication, and who had violated chastit}' ; these wei"e 
called to a similar judgment, and every particular of their crimes 
was dra\v 11 forth and recited from their memory; the very faces 
of the virgins and women were also exhibited as if present, lo- 
gether with the places, conversation, and purposes, and this as 
suddenly as when anything is presented to view. The manifes- 
tations sometimes continued for several hours. There was one 
who had made light of the evil of backbiting. I heard his back- 
bitings and defamations recounted in order, and in the very words 
he had used ; the pei^sons whom he had defamed, and those to 
whom he had defamed them, were also made known. All these 
things were produced, and at the same time exhibited to the life ; 
and yet every particular had been studiously concealed by him 
when he lived in the world. Another spirit who had deprived a 
relation of his inheritance by a fraudulent pretext, was convicted 
and judged in the same way ; and, what was wonderful, the let- 
ters and papers which had passed between them, were read in 
my hearing, and I was told that not a word was wanting. The 
same person also, shortly before his death, clandestinely destroyed 
a neighbor by poison, which crime was disclosed in this man- 
ner : he was seen to dig a hole in the ground, out of which 
when dug, a man came forth as out of a grave, and cried out to 
him, What hast thou done tome.'' And then every particular 
was revealed ; the friendly coiaversation of the poisoner with his 
victim ; how he held out the cup to him ; what he thought before, 
and what transpired afterward. When these disclosures were 
made, he was sentenced to hell. In a word, all evils, villanies, 
robberies, artifices, deceits, are made manifest to ever}' evil spirit, 
and are drawn forth from his own memory, and his guilt is es- 
tablished beyond a doubt; nor is there any room for denial, 
because all the circumstances appear togetlier. The memory of 
a certain spirit was seen and examined by angels, and I heard 
what his thoughts had been for a month together dav >iftcr da} ; 
and all witliout the least mistake, the particulars beinj? recalled 



HEA VEN AND HELL. 



3" 



just as they were in his mind on those days. From these ex« 
amples, it is evident that man carries all his memory with him 
into the other world ; and that there is notliing, however con- 
cealed here, which is not made manifest hereafter in the presence 
of many ; according to the Lord's words : " There is nothing 
hidden which shall not be zmcovered, and notliing secret which 
shall not be known. Therefore whatsoever ye have spoken in 
d irkness shall be heard in the light; and what ye have spoken 
into the car shall be proclaimed upon the housetops" Luke xii. 

2. 3- 

463. When a man's actions are disclosed to him after death, 
the angels to whom is assigned the duty of making inquisition, 
look into his face and extend their examination through the 
whole body, beginning with the fingers of each hand, and so 
proceeding through the whole. I was surprised at this, and the 
reason of it was therefore explained to me, which was this : 
that, as all the particulars of thought and will are inscribed on 
the brain, — for their beginnings are there, — so likewise are they 
inscribed on the whole body ; since all the things of thought and 
will proceed thither from their beginnings, and there terminate 
as in their ultimates. Hence it is, that whatever is inscribed ou 
the memory fi^om the will and its consequent thought, is not 
only inscribed on the brain, but also on the whole nian, and there 
exists in order according to the order of the parts of the body. 
By this it was made plain that the whole man is such as his will 
is, and his thought thence derived ; so that a bad man is his own 
evil, and a good man, his own good.' From these things it may 
also be evident what is meant by the book of man's life, spoken 
of in the Word, namely this : that all things, as well those 
which he has done as those he has thought, are inscribed on the 
whole man, and appear as if read in a book when they are 
called forth from the memorj', and as if seen in efhgy when the 

' That a good man, spirit, or angel, is his own good and his own truth ; 
Ci it is, he is wholly such as his good and truth are, n. 1029S, 10367; be- 
cause good makes the will, and truth the understanding, and the will and 
understanding make the all of life appertaining to man, to spirit, and to 
angel, n. 3332, 3623, 6065. In like manner it may be siid that every man, 
spirit, and angel is hii own love, n. 6872. 10177, 10284. 



HEAVEN AKD HELL. 



spirit is viewed in the light of heaven. To these things I will 
add a certain memorable circumstance concerning the permanence 
of memory after death, whereby I was confirmed in the truth, 
that not only things in general, but also the most minute partic- 
ulai s which enter the memory, remain, and are never obliterated. 
I saw some books with writing in them just like those in the 
world ; and I was informed that they were taken from the mem- 
ory of their authors, and that not one word contained in the book 
written by the same person when in the world, was wanting 
there ; and that thus the most minute circumstances may be called 
forth from the memory of another, even those which tlie man 
himself had forgotten in the world. The reason was also dis- 
closed to me, which was : That man has an external memory and 
an internal memory, — an external memory which belongs to his 
natural man, and an internal memory which belongs to his 
spiritual man ; and that everything which a man has thought, 
willed, spoken, done, also which he has heard and seen, is in- 
scribed on his internal or spiritual memory ;' and that whatever 
is I'ecorded in that memory, is never erased, since it is inscribed 
at the same time on the spirit itself, and on the members of its 
body, as was said above ; and thus that the spirit is formed ac- 
cording to the thoughts and acts of the will. I am aware that 

' That man has two memories, one exterior and the other interior, or 
one natural and the other spiritual, n. 2469 to 2494. That man does not 
know that he has an interior memory, n. 2470, 2471. Mow much the inte- 
rior memory excels the exterior, n. 2473. That the things contained in 
the exterior memory are in the light of the world, but the things contained 
in the interior memory are in the light of heaven, n. 5212. That it is 
from the interior memory that man is able to think and speak intellectu- 
ally and rationally, n. 9394. That everything which man speaks or does, 
and everything which he sees and hears, is inscribed on the interior mem- 
orj', n. 2474, 739S. That the interior memory is the book of mans life, n. 
2474, 93S6, 9S41, 10505. That the truths which have been made truths of 
faith, and the goods which have been made goods of love, are in the inl,- 
rior memory, n. 5212, S067. That those things which have become habit- 
ual, and have been made matters of life, are obliterated in the exterior 
memory, but remain in the interior memory, n. 9394, 9723, 9S41. That 
spirits and angels speak from the interior memory, and tliat hence they 
have a universal language, n. 2472, 2476, 2490, 2493. That languages in 
the world belong to the exterior memory, n. 2472, 2476. 



HE A VEN AND HELL. 



these things will appear like paradoxes, and will scarcely be be- 
lieved, but still they are true. Let no man, therefore, imagine 
that anything which he has thought within himself, and which 
he has done in secret, remains hidden after death ; but let him l)e 
assured that every thought and deed is then laid open as in the 
clear light of day. 

46:^. Altiiough the external or natural memory is in man aftei 
death, still the merely natural things in that memory are not 
reproduced in the other life, but the spiritual things which are 
adjoined tc them by correspondences ; wliich things, nevertheless, 
wher they are exhibited to the sight, appear in a form altogether 
similar to things in the natural world ; for all things wdiich appear 
in the heavens, appear in like manner as in the world, although in 
their essence they are not natural, but spiritual, as was shown in 
the chapter concerning representatives and appearances in hea- 
ven, (n. 170 to 176). But the external or natural memory, so 
far as regards the ideas which are derived from materialit}-, time, 
space, and all other things proper to nature, does not serve the 
spirit for the same use which it had served it in the world ; for 
when man in the world thought from the external sensual, and 
not at the same time from the internal sensual, or the intellectual, 
he thouglit naturally and not spiritually ; but in the other life, 
being a spirit in tlie s^^iritual world, he does not think naturally 
but spirituallv. To think spiritually is to think intellectually or 
rationally. Hence it is that the external or natural memory, as 
to all material ideas, is quiescent after death, and only those 
tilings come into use which man has imbibed in the w^orld by 
means of the natural memory, and has made a part of his 
lational life. The external memory is quiescent as to things ma- 
terial, because material ideas cannot be reproduced in the spirit- 
ual world ; for spirits and angels speak from the affections and 
the thoughts thence proceeding, which belong to their minds; 
and therefore they cannot utter anj thing which does not agree 
with their affections and thoughts, as may appear from what was 
saiil concerning the speech of the angels in heaven, and concern- 
ing iheir sjieech with man, (n. 234 to 257). Hence it is, that in 
pro])ortion as man becomes rational in the world by means of 
languages and sciences, he is rational after death, and not at all 
40 o 



3H 



HEA VEN AND HELL. 



in proportion to his skill in languages and sciences. I have con 
ve? sad with many who were reputed learned when in the world, 
because they were acquainted with the ancient languages, as the 
Hebrew, Greek, and Latin, and who had not cultivated their ra- 
tional faculty by means of the things written in those languages. 
Some of them seemed as simple as those wlio had known no lan- 
guage but their own, and some appeared stupid ; but still they 
retained a conceited persuasion of their superior wisdom. J 
have conversed with some who imagined, when in the world, 
that a man is wise in pi'oportion to the extent of his memory, 
and who also had stored their memories with a great many 
things ; and they conversed almost exclusively from those things, 
thus from others and not from themselves ; nor had they employed 
the stores of their memory to perfect their rational faculty. 
Some of them were stupid, others foolish, not at all compreliend- 
ing any truth, so as to see whether it be truth or not, and seizing 
with avidity upon all falses which were put forth for truths by 
those who called themselves learned ; for of themselves they are 
unable to discern the truth or falsehood of any proposition, and 
consequently can understand nothing rationally which they hear 
from others. I have also conversed with some who had written 
much in the world, and indeed on scientific subjects of every 
kind, and who had thus acquired an extensive reputation for 
learning. Some of them, indeed, were able to reason about 
truths, and to argue whether they were truths or not ; others, when 
they turned to those who were in the light of truth, could under- 
stand that thev were truths, but still they did not wish to under- 
stand them ; wherefore they denied them when they sunk into 
their own falses, thus into themselves. Some were as destitute 
of wisdom as the unlearned vulgar. Thus they differed, one 
from another, according to the degree in which they had cultiva- 
ted their rational faculty by the scientific works which they had 
written oi copied. But they who were opposed to the truths of 
!he church, and had thought from scicntifics, and thereby L»td 
confirmed themselves in falses, did not cultivate their rational 
faculty, but only the faculty of arguing. This, indeed, the world 
calls rationalit}', but it is quite distinct from it, for it is merely 
the faculty of confirming whatever a man pleases. Such men. 



HEA VEN AND HELL. 



therefore, from pre-conccivcd principles and from fallacies, see 
falses as truths, and are not able to discern truth itself; nor can 
they ever be induced to acknowledge truths, since truths cannot 
be seen from folscs, but falses may be seen from truths. The ra- 
tional faculty of man is like a garden and flower-bed, and also 
like ground newly ploughed The memory is the ground, scien- 
lilic truths and knowledges are the seeds, and the light and 
A armth of heaven cause them to spring forth ; and as there is no 
natural germination without the light and heat of the sun, so also 
there is no spiritual germination without the light and heat of hea 
yen. The light of heaven is divine truth, and the heat of hea- 
ven is divine love. From these alone is the rational faculty. The 
angels are very much grieved that so many of the learned ascribe 
all things to nature, and have thereby closed the interiors of their 
minds, so that they can see nothing of truth from the light of 
truth, which is the light of heaven. In the other life, therefore, 
they are deprived of the faculty of arguing, lest by their reason- 
ings, they should disseminate falses among the simple good, and 
seduce them ; and they are sent into desert places. 

465. A certain spirit was indignant because he could not re- 
member many things with which he was acquainted in the life 
of the body, grieving at the loss of a delight which had afforded 
him so much enjoyment. But he was told that he had lost 
nothing at all ; that he still knew everything which he ever knew, 
but that in the world which he now inhabits, no one is allowed 
to recall such things ; that it was sufficient that he could think anc' 
speak much better and more perfectly than before, without im- 
mersing his rational faculty as he used to do, in gross, obscure, 
material, and corporeal things, which are of no use in the king- 
dom which he had just entered ; that he now possessed every- 
thing conducive to the uses of eternal life, and that thus he might 
become blessed and happy, but not otherwise ; that therefore it 
was the part of ignorance to believe, that, in the kingdom in 
which he now is, intelligence perishes with the removal id 
quiescence of material things in the memory ; when yet the tr^.th 
iu, that in proportion as the mind is withdrawn from the sensuals 
which belong to the external man or to the body, it is elevated 
to things spiritual and celestial. 



HEA VEN AND HELL. 



466. What the memories are, is sometimes visibly represcatcd 
in the other life by forms peculiar to that state of being, (for 
many things there appear vividly before the sight, which mm 
can contemplate only in thought). The exterior memory is thero 
exhibited to appearance like a callus, and the interior memory 
like a medullary substance, similar to that in the human brain. 
The character of spirits may be known from these apjaearances. 
With those who, during the life of the body, have labored only 
to store the memory, and thus have neglected to cultivate the 
rational faculty, the callosity appears hard, and streaked within 
as with tendons. With those who have filled the memory with 
falses, it appears hairy and rough, and this from the confused 
mass of things which are therein. With those who have labored 
in storing the memory for the sake of self-love and the love of 
the world, its fibres appear glued together and ossified. With 
those who have wished to penetrate into divine masteries by 
means of scicntifics, and especially by what is called philosophy, 
and who would not believe spiritual truths unless they were 
demonstrated by science, the memory appears dark, and the 
darkness is such as to absorb the rays of light and turn them into 
darkness. With tliose who have practiced deceit and hypocrisy, 
it appears hard and bony like ebony, which reflects the raj-s of 
light. But with those who have been in the good of love and 
the truths of faith, there appears no such callus, because their 
interior memory transmits the rays of light into the exterior ; in 
the objects or ideas of which, as in their basis or ground, the rays 
terminate, and there find delightful receptacles ; for the exterior 
memory is the ultimate of order, wherein spiritual and celestial 
things gently terminate and dwell, when goods and truths are 
there. 

467. Men who are in love to the Lord and in charity toward 
the neighbor, have angelic intelligence and wisdom within them 
while they live in the world, but stored uj) in the inmosts of their 
interior memorj', and not at all apiiarcnt to them until they put 
oft' corporeal things. The natural memory is then laid asleep, 
and they awake into t!ic interior memor\', and gradually there- 
after into angelic memoiy itself. 

468. How the rational faculty may be cultivated shall also be 



HEA VEN AND HELL. 



told in a few words. The genuine rational consists of truths, 
and not of falses. What is formed from falses is not the rational. 
Truths are of three kinds, civil, moral, and spiritual. Civil 
truths relate to matters of civil law, and to whatever belongs to 
governinent in states ; in general, to justice and equity there. 
Moral truths relate to such things as belong to every man's life 
in relation to society and his intercourse with others ; in general, 
to sincerity and uprightness, and specifically to the virtues of 
every kind. But .spiritual truths relate to those things which 
belong to heaven and the cliurch ; in general, to the good 
which is of love, and to the truth which is of faith. There 
are three degrees of life with every man, (see above, n. 267). 
The rational faculty is opened to the first degree by civil truths ; 
to the second degree by moral truths ; and to the third degree 
by spiritual truths. But it is to be obsei'ved that the rational 
faculty is not formed and opened by the mere knowledge of 
those truths, but by living according to them ; and by living 
according to them, is meant to love them from spiritual af- 
fection ; and to love them from spiritual affection, is to love 
what is just and equitable because It is just and equitable, what 
is sincere and right because it is sincere and right, and what is 
good and true because it is good and true. But to live according 
to civil, moral, and spiritual truths, and to love them from cor 
poreal affection, is to love them for the sake of one's self, his 
reputation, honor, or gain. Wherefore in proportion as man 
loves them from corjjoreal affection, he is not rational, because 
he does not really love them, but himself, whom the truths serve 
as servants a master. And when truths become servants, they 
do not enter into man, and open any degree of his life, not even 
tlie first, but they reside only in the memory as scientifics 
under a material form, and there conjoin themselves with the 
love of self which is corporeal love. From these considerations 
it may appear how man becomes rational ; namely, that be be- 
comes rational to the third degree by the spiritual love of go(jd 
and truth, which are the constituents of heaven and the church ; 
to the second degree by the love of what is sincere and right ; 
and to the first degree by the love of what is just and equitable. 
The two latter loves also become spiritual from the spiritual lovfl 



3i8 



HEAVEN AND HELL. 



of good and truth, because this flows into them, conjoins itself 
witli them, and forms in them as it were its own likeness. 

469. Spirits and angels have memory just the same as men ; 
for whatever they hear, see, think, will, and do, remains ■with 
them, and is the means whereby their rational faculty is contin- 
ually cultivated, and this forever. Hence it is that spirits and 
angels arc perfected in intelligence and wisdom, the same as 
men, by means of the knowledges of truth and good. That 
spiilts and angels have memory, I have also learned from much 
experience ; for I have seen that all things which they had 
thought and done, both in public and in private, were called 
forth from their memoiy when they were with other spirits ; and 
also that they who were in any truth from simple good, were 
imbued with knowledges, and thereby with intelligence, and 
were afterwai'd taken up into heaven. But it is to be obsen'ed, 
that none are imbued with knowledges, and thereby with intelli- 
gence, beyond the degree of aflectlon for good and truth in 
which they were when in the world ; for the aficction of every 
spirit and angel remains, both in quality and intensity, such as it 
had been in the world, although it is afterward perfected by im 
pletion, which also is continued throughout eternity ; for there is 
nothing but what is capable of being filled up to eternity, since 
everything may be infinitely varied, thus enriched by various 
things, consequently multii^lied and fructified. No end can be 
assigned to any good thing, because it springs from the Infinite, 
That spirits and angels are continually perfecting in intelligence 
and wisdom by the knowledges of truth and good, may be seen 
in the chapters on the wisdom of the angels of heaven, (n. 265 
Ito 275) j on the Gentiles and peoples without the church in heaven, 
(n. 318 to 32S) ; and on infants in heaven, (n. 329 to 345) ; and 
that this perfecting is accomplished to the degree of the aficction 
for good and truth in which they were when in the world, an. I 
not beyond it, (n. 349). 



HEAVEN AND HELL. 319 



THE CHARACTER OF MAN AFTER DEATH, IS DETERMINED 
BY HIS LIFE IN THE WORLD. 

470 That every one's life remains with him after death, is 
known to every Christian from the Word ; for it is there declared 
in n^any passages, that man will belj^udged and rewarded accord 
ing to his deeds and works. Every one also, who thinks from 
good and from real truth, cannot help seeing that he who lives well 
svill go to heaven, and that he who lives wickedly will go to hell. 
But they who are immersed in evil, are not willing to believe 
that theii state after death will be according to their life in the 
world ; but they think, especially when they are sick, that hea- 
ven is granted to every one out of pure mercy, however he may 
have lived, and that it is given according to one's faith, which 
they separate from life. 

471. That man will be judged and recompensed according to 
his deeds and works, is declared in many passages in the Word, 
some of which I will here adduce ; " The So?i of Alati shall 
come ill the glory of His Father -with His a^tgels^ and then 
He shall render to everv one according to his works" (Matt, 
xvi. 37). '■'•Blessed are the dead zuho die in the Lord: — Yea, 
saith the spirit^ that they may rest from their labors; and 
their works do follow them" Rev. xiv. 13. "/ will give unto 
every one according to his works" Rev. ii. 23. saw the 
dead, sntall and great, standing before God; and the books 
were opened; — and the dead were judged by those things 
which were written in the books, according to their works. 
And the sea gave up the dead that were in it; attd death and 
hell delivered up those that were in them ; and they were judged 
every one according to his works," Rev. xx. 12, 13. '•'■Behold 
I cotne; — and 7ny reward is with me to give to every one ac' 
cording to his works," Rev. xxii. 13. '■'■Every one that hear- 
eth my words and doeth them, I zvill likett to a prudent man; 
--■but every one who heareth my words and doeth them ?iot, is 
likened laito a foolish vjan" Matt. vii. 34, 36. ^'•JSfot every 
one that saith unto me. Lord, Lord, shall enter into the king- 



3-° 



HEAVEN AND HELL. 



do7?i of ike heavens ; but he that doeth the -will of j)/y leather 
who is in the heavens. ^lany zvill say unto me in that day, 
Lord, Lord., have we ?iot prophesied by thy tzaine, and in thy 
najne cast out devils., and in thy name done many wonderful- 
works? But then will I confess to them., J never knew you, 
depart fro7n me., ye xvorkers of ijiiquity" Matt. vii. 22, 23. 
" IVicn shall ye begin to say., We have eate?i attd drunk in thy 
Presence, and thou hast tatight in our streets; but He shall 
^ay, I tell you., I know you not., ye workers of iniqtiity^^ Luke 
xiii. 25, 26, 27. "-/^ will recojnpense them according to their 
work, and according to the deed of their hands" Jei". xxv. 14. 

fehovah, whose eyes are open on all the ways of ina?i, to give 
to every one according to his ways, and according to the frtcit 
of his works " ^ev. xxxii. 19. '■'■J will visit upon his ways, and 
recompense to him his works," Hosea iv. 9. fehovah dealeth 
with us according to our ways, and according to our works," 
Zee. i. 6. Where the Lord prophesies concerning the last judg- 
ment, He mentions nothing but works, and dechires that they 
who have done good works shall enter into eternal lite, and that 
■Jiey who have done evil works shall enter into danniation, (see 
Matt. xxv. 32 to 46, and many other passages which treat of 
the salvation and condemnation of man). It is evident that 
works and deeds are the external life of man, and that the qual- 
ity of his internal life is manifested through them. 

472. But by the deeds and works according to which man is 
judged, are not meant such deeds and works as are merely exhibi- 
ted in the external form, but such also as they are internally ; for 
every one knows that every deed and work proceeds from man's 
will and thought ; for if it were otherwise, his deed would be 
mere motion, like that of an automaton or image. Wherefore a 
deed or work in itself considered, is nothing but an eflect which 
derives its soul and life from the will and thought, so that it is 
will and thought in efVcct, therefore will and thought in an exter- 
nal form. Hence it follows, that such as are the will and 
thought which produce a deed or work, such also is the deed or 
vs'oik. If the thought and will be good, the deeds and works are 
good ; but if the thought and will be evil, the deeds and works 
are evil, although outwardly they may appear alike. A tliou 



IIBA VEN AND HELL. 



321 



sand men may act alike ; tliat is, they may exhibit a similar deed, 
— so similar, that as to the outward form their deeds can scarcely 
be distinguished ; and yet the deeds may all be essentially unlike, 
because they proceed from dissimilar wills. Take for examj^le, 
the case of acting sincerely and justly with the neighbor ; one 
man may act sincerely and justly with him, in order that he may 
appear to be sincere and just for the sake of himself and his own 
honor; another, for the sake of the world and of gain; a thiid, 
for the sake of reward and merit ; a fourth, for the sake of friend- 
ship ; a fifth, through fear of the law, or the loss of reputation 
and employment ; a sixth, that he may draw some one to his 
own side, — wrong though it be ; a seventh, that he may deceive ; 
and others from other motives. But the deeds of all these, al- 
though they appear good, — for it is good to act sincerely and 
justly with one's neighbor, — still are evil, since they are not done 
for the sake of sincerity and justice, because they love them, but 
for the sake of self and the world. These are the objects which 
they really love ; and outward sincerity and justice are sub- 
servient to this love, as servants to a master, who desjDises and 
dismisses them when they are not sei^viceable to him. The sin 
cere and just conduct of those who act from the love of sincerity 
and justice, appears similar in the external form to that of the 
others. Some of these act from the truth of faith, or from obe- 
dience, because it is so commanded in the Word ; some from the 
good of faith or from conscience, because from i^eligious princi- 
ple ; some from the good of charity toward the neighbor, because 
his good ought to be consulted ; and some from the good of love 
to the Lord, because good ought to be doae for its own sake, and 
therefore also sincerity and justice. They love sincerity and jus- 
tice because these are from the Lord, and because the Divine 
which proceeds from the Lord is in them, and thence, viewed in 
their very essence, they are divine. The deeds or works of these 
are interiorly good, and therefore also they are exteriorly good ; 
for, as was said above, deeds or works are altogether such as 
the thought and will from which they proceed ; and withoui 
these, they are not deeds and works, but only inanimate motions. 
From these considerations, it is nnanifest what is meant by Jeed» 
lUd works in the Word. 

41 o* 



322 



HEAVEN AND HELL. 



473. Because deeds and works are of the will and thouglit 
therefore also they are of the love and faith, and consequently 
they are of the same quality as the love and faith ; for whether 
we say the love or the will of a man, it is the same thing ; and 
whether we say the faith or the determinate thought of a man, it 
is also the same ; for what a man loves, he also wills ; and what 
he believes, he also thinks. If a man loves what he believes, he 
also wills it, and as far as possible does it. Every one ma)' 
Iciow that love and faith reside in man's will and thought, and 
not out of them, since the will is what is enkindled by love, 
and the tlioug^ht is what is enlisfhtened in matters of faith : where- 
fore only those who can tliink wisely are enlightened, and they, 
according to the degree of their illumination, think truths and 
will them ; or, what is the same, they believe truths and love 
them.^ 

474. But it is to be obser\-ed, that the will makes the man, and 
the thought only so far as it proceeds from the will, and that deeds 
or works proceed from both ; or, what is the same, that love 
makes the man, and faith only so far as it pi'oceeds from love, 
and that deeds or works proceed from both. Hence it follows, 
that the will or love is the man himself ; for whatever proceeds 
belongs to that from which it proceeds. To proceed is to be 
brought forth and exhibited in a suitable form, in order that it 
may be comprehended and seen.^ From these considerations it 



'That as all things in the universe, which exist according to order, have 
reference to good and truth, so, with man, they have reference to will and 
understanding, n. 803, 10122 ; because the will is the recipient of good, and 
the understanding is the recipient of truth, n. 3332, 3623, 5232, 6065, 6121C, 
7503, 9300, 9995. It amounts to the same thing, whether we speak cf 
truth or of faith, because faith is of truth and truth is of faith; and it 
amounts to the same thing whether we speak of good or of love, because 
love is of good and good is of love, n. 4353, 4997, 717S, 10122, 10367. 
Hence it follows that the understanding is the recipient of faith, and the 
will of love, n. 7179. 10122, 10367; and since the understanding of man is 
cnpable of receiving faith in God, and the will is capable of receiving love 
to God, it follows that man is capable of being conjoined with Goil ia 
faith and love; but a being who is capable of conjunction with God hy 
faith and love can never die, n. 4525, 6323. 9231. 

■ That the will of man is the verv esse of his life, because it io tlie le- 



IIBA VEN AND HELL. 



IS manifest that faith separate from love is not faith, but mere 
science, which in itself is void of spiritual life ; in like manner 
that a deed or work without love, is not a deed or work of life, 
but a deed or work of death, wherein there is an appearance of 
life derived from the love of evil and from faith of what is false. 
This appearance of life is what is called spiritual death. 

475- It is further to be observed, that the whole man is exAib- 
ited in his deeds or works ; and that his will and thought, or his 
love and^ faith, which are his interiors, are not complete u.itil 
they exist in deeds or works, which are his exteriors ; for these 
latter are the ultimates wherein the former terminate, and without 
which terminations they are as things vague and unlimited which 
have as yet no existence, and therefore are not yet in the man. 
To think and to will without doing, when there is oi^portunity, is 
like a flame shut up in a close vessel, whereby it is extinguished ; 
it is also like seed cast upon sand, which does not germinate, but 
perishes with its prolific principle : but to think and to will, and 
thence to do, is like a flame in the open air, which difiuses heat 
and light all around ; and it is like seed in the ground, which 
grows up into a tree or flower, and so attains a living and visible 
existence. Every one may know that to will and not to do, 
when there is opportunity, is in reality not to will ; and that to 
love good and not to do it, when it is possible, is in reality not 



ceptacle of love or good; and that the understanding is the existere oflife 
thence derived, because it is the receptacle of faith or truth, n. 3619. 5002, 
9283. Thus that the life of the will is the principal life of man, and that 
the life of the understanding proceeds from it, n. 585, 590, 3619, 7342, 88S5, 
9282, 10076, 10109, loiio, — as light proceeds from fire or flame, n. 6032, 
6314. Hence it follows that man is man by virtue of his will and of his 
understanding as derived from his will, n. 8911, 9069, 9071, 10076, 10109, 
loiio. Every man is loved and esteemed by others according to the good 
of his will, and of his understanding thence derived ; for he is loved and 
esteemed who wills well and has a good understanding, but he is rejected 
and despised who understands well and does not will well, n. 891 1, 10076 
That man after death remains such as his will is and his understanding 
thence derived, n. 9069, 9071, 93S6, 10153; and consequently such as his 
love is and his faith thence derived ; and that the things which are of 
faith, and not at the same time of love, vanish after death, because they 
are not in man, and form no part of him, n. 553, 2364, 10153. 



HEAVEN AND HELL. 



to love it. Will, which stops short of action, and love which 
does not do the good that is loved, is a mere thought separate 
from will and love, which vanishes and comes to nothing. Love 
and will is' the very sonl of a deed or work, forming its body in 
the sincere and just actions which a man performs. The i,piril- 
ual body, or the body of a man's spirit, is from no other origin ; 
that is, it is formed from nothing else but the things whicl" the 
man does from his love or will, (see above, n. 463). In a wcrd, 
all things which belong to the man and to his sj^irit, a e in hi« 
deeds or works.' 

476. From these considerations it may now be evident what is 
meant by the life which remains with man after death ; namely, 
that it is his love and the faith thence derived — not love and faith 
merely in potency, but also in act ; thus that it is his deeds or 
works, because these contain within themselves all things which 
belong to the man's love and faith. 

477- It is his ruling love that remains with a man al'ter death ; 
nor is this ever changed to eternity. Every one has many loves, 
but still they all have reference to his ruling love, and make one 
with it, or together coinjiose it. All things of the will which 
agree with the ruling love are called loves, because they arc 
loved. These loves are interior and exterior ; some of them are 
immediately conjoined to the ruling love, and some mediately , 
some are nearer to it, and some more remote ; but all are in some 
manner its servants. Taken together, they constitute as it were a 
kingdom ; for altiiough man is entirely ignorant of it, their ar- 
rangement within him resembles the subordinations of a kingf- 
dom. But something of this is manifested to him in the other 
life, for according to their arrangement he has extension of 

' That interior things flow successively into things exterior, until they 
reach the extreme or ultimate, and that there they exist and subsist, n. 634, 
6451, 6465, 9216. That they not only Uow-in, but also form in the ulti- 
mate what is simultaneous, and in what order, n. 5S97, 6451, S603, 10009 
That hence all interior things are held together in connection, and subsist, 
n 9828. That deeds or works are ultiniates, which contain interi r things, 
n. 10331. Wherefore to be recompensed and judged according to deeds 
and works, is to be recompenj-ed and judged according to all things of 
love and faith, or of will and thought, because these are the interioi 
things contaii ed in them, n. 3147, 3934, 6073, 8911, 10331, 10338. 



HE A YEN AND HELL. 



Jiought and afTcction there, — extension into heavenly societies if 
his ruling love consist of the loves of heaven, but into infernal so- 
cieties if his ruling love consist of the loves of hell. That all the 
thought and alTection of spirits and angels have extension into 
societies, may be seen above in the chapter concerning the wis 
dom of the angels of heaven; also in th it concerning the form 
cf heaven, according to which the consociations and communica 
lions there are regulated. 

478. But the truths which have been hitherto advanced affect 
only the thought of the rational man ; that they may also be pre- 
sented in a form that the senses can take cognizance of, I will 
adduce some facts from experience whereby the same things may 
be illustrated and confirmed. First, it shall be shown that man 
after death is his own love or his own will. Secondly, that 
man remains to eternity such as he is in respect to his will 01 
ruling love. Thirdly, that the man whose love is celestial and 
spiritual goes to heaven, and that, he whose love is corporeal and 
worldly, destitute of that which is celestial and spiritual, goes to 
hell. Fourthly, that faith does not remain with man, if it be 
not from heavenly love. Fifthly, that it is love in act which 
remains with man, therefore that it is his life. 

479. That man aj^ter death is Jiis own love or his own will., 
has been testified to me by manifold experience. The universal 
heaven is distinguished into societies according to the differences 
of the love of good, and every spirit who is elevated into heaven 
and becomes an angel, is conveyed to that society which is dis- 
tinguished by his ruling love. On his arrival there, he is as 
though he were at home, and living in the house where he was 
born. The angel perceives this, and is there consociated with 
those like himself. When he departs thence, and goes to some 
other place, he is always sensible of a certain inward resistance, 
attended with a desire to return to his like, and thus to his ruling 
love, It is in this way that consociations in heaven are effected. 
Thj like occurs in hell, where also they are consociated accord 
ing to lo-"^es which ax'e the opposite of the loves of heaven. 
That hea en and hell consist of societies, and that they are all 
distinct according to the diflei"ences of love, may be seen above, 

41 to 50, and n. 200 to 212). That man after death is his 



326 



HEAVEN AND HELL. 



own love, has also been made evident from this, that those things 
are then lemoved, and as it were taken away from him, which do 
not make one with his ruling love. If he is good, all things 
discordant or disagreeing with his good are removed, and as it 
were taken away, and he is thus let into his own love. The like 
occurs if he is evil, — but with this difference, that truths are 
taken away from the evil, and falses from the good ; and this 
process goes on, until at last everyone becomes his own \oxe. 
This takes place when the man-spirit is brought into the third 
state, which will be treated of in what follows. When this is 
accomplished, he turns his face steadfastly to his own love, w'hich 
he has continually before his eyes in whatever direction he turns 
himself, (see above, n. 123, 124). All spirits may be led at 
pleasure, provided that they be kept in their ruling love ; nor can 
they resist, even though they are perfectly aware of being so led, 
and think that they will resist. The experiment has often been 
tried, whether they could do anything contrary to it, but to at- 
tempt it was in vain. Their love is like a cord or rope fastened 
around them as it were, whereby they can be drawn along, and 
from which they cannot extricate themselves. The case is simi- 
lar w^ith men in the woi'ld ; for their own love leads them also, 
and by means of it tliey are led by others. Still more is this the 
case when they become spirits, because then it is not allowable to 
assume the appearance of any other love, and to counterfeit what 
is not their own. That the spirit of man is his ruling love, is 
manifest in all social intercourse in the other life ; for so far as 
any one acts and sjicaks according to another's love, the latter 
appears conspicuously, with a full, cheerful, and lively counte- 
nance ; but so far as any one acts and speaks in opposition to the 
love of another, his countenance begins to change, to become ob- 
scure, and to fade from the sight, until at last he disappears en- 
tirely, as if he had not been there. I have often wondered at 
this, because nothing of the kind can take place in the world ; 
but I was told that the case is similar with the spirit in man, 
which, when it tmns itself away from another, is no longer visi- 
ble to him. That a spirit is his ruling love, was also made evi- 
dent by tliis circumstance, that every spirit seizes and appropri- 
ates to himself whatever agrees with his love, and rejects and 



HEAVEN AND HELL. 



removes from himself everything that does not agree with it. 
Every one's love is like spongy and porous wood, which imbibes 
such fluids as promote its growth, and repels others. It is also 
like animals of every kind, which know their proper food, and 
seek that which agrees with their nature, and turn away from 
whatever disagrees ; for every love desires to be nourished by its 
proper aliments, — evil love by falses, and good love by truths. 
I have several times observed that certain simple good spir'ts 
wished to instruct the evil in truths and goods, but that the lattei 
fled far away from the proffered instruction ; and when they came 
to theii associates, they caught with much pleasure at the falses 
whicli wei'e in agreement with their love. I have also seen 
good spirits conversing with each other about truths, which were 
listened to with eager aflection by the good spirits present ; but 
some evil spirits who were also present paid no attention to what 
was said, and behaved as if they did not hear. In the world of 
spirits there appear ways, some of which lead to heaven and some 
to hell, and every one to some society. The good spirits go only 
in those ways which lead to heaven, and to the society distin- 
guished by the good of their peculiar love ; nor do they see the 
ways that tend in other directions ; but the evil spirits go only in 
the ways which lead to hell, and to that society there distin- 
guished by the evil of their peculiar love ; nor do they see the 
ways that tend in other directions ; and if they do see them, still 
they are unwilling to walk in them. Such ways in the sjDiritual 
world are real appearances, which correspond to truths or falses ; 
wherefore waj s in the Word signify truths or falses.' By these 
proofs from experience, the truths before advanced from reason 
are confirmed, namely, that every man after death is his own 
love and his own will. It is said his own will, because the will 
of every one is his love. 

480. That man after death remains to eternity such as he is 
as to his will or ruling love., has also been confirmed by abun- 

' That a way, a path, a road, a street, and a broad street, signify truths, 
which lead to good, and also falses -which lead to evil, n. 627, 2333, 10422. 
That to sweep a way denotes to prepare for the reception of truths, n. 
3142. That to make a way known, when spoken concerning the Lord, 
denotes to instruct in truths which lead to good, n. 10S65. 



HEA VEN AND HELL. 



dant experience. I liave been permitted to converse with some 
who lived two thousand years ago, whose lives are known be- 
cause described in history ; and I found that they still retained 
their distinctive characters, and were exactly such as they had 
been described, for the quality of their love, from and according 
to v\'hich their lives were formed, remained the same. I have 
also b(ien permitted to converse wnth others who lived seven'eeu 
centuries ago, and whose lives are known from history; -vith 
others who lived four centuries ago ; with others who lived three ; 
and so on ; and it was found that an atTection similar to that 
which distinguished them in the world, ruled in them still. The 
onl}" difference was, that tlie delights of their love were turned 
into such tilings as correspond to them. I have been told by the 
angels that the life of the ruling love is never changed with any 
one to eternity, since every one Is his own love ; wherefore to 
change that love in a spirit, would be to deprive him of his life, 
or to annihilate him. They also stated the reason, which is, that 
man after death is no longer capable of being reformed by in- 
struction, as in the world, because the ultimate jilane, which con- 
sists of natural knowledges and affections, is then quiescent, and 
cannot be opened because it is not spiritual, (see above, n. 464) ; 
that the interiors which belong to the rational and natural minds 
rest upon that plane, like a house on its foundation ; and that it 
is on this account that man remains to eternity such as the life 
of ^lis love had been in the world. The angels wonder exceed- 
ingly that man docs not know that every one is such as his rul 
mg love is ; that many should believe they can be saved by im- 
mediate mercy, and by faith alone, whatever be tlie quality of 
their lives ; also that they do not know that the divine mercy ope- 
rates through means, and consists in being led by the Lord both 
in the world and afterward to eternity ; and that those are led by 
mercy who do not live in evil. They are also surprised that men 
do not know that faith is the affection of truth proceeding fro'H 
heavenly love, wdiich is from the Lord. 

481. That the man whose love is celestial and spirittial goes 
io heax'en^ and he whose love is corporeal and worldly without 
celestial and spiritual^ goes to helU has been made plain to ine 
from all whom I have seen taken up into heaven and cast aito 



HEAVEN AND HELL. 



hell. The life of those who were taken up into heaven had r«en 
from celestial and spiritual love ; but the life of those who \fere 
cast into hell had been from corporeal and worldly love. Hea- 
venly love is to love what is good, sincere and just, for their o\vn 
sake, and from the love of such things, to do them. Thence is 
ilerived the life of goodness, sincerity and justice, which is hea- 
venly life. They who love goodness, sincerity, and justice, foi 
their own sake, and practice or live them, love the Lord above 
all diings, because these are from Him ; and they also love the 
neighbor, because these are the neighbor that is to be loved.' 
But corporeal love is to love what is good, sincere, and just, not 
for their own sake, but for the sake of self, because they are loved 
onl}' as the means of securing reputation, honor, and gain. 
They who are in such love do not regard the Lord and the neigli- 
bor in what is good, sincere, and just, but themselves and the 
world, and experience delight in fraud ; and goodness, sincerity, 
and justice, jjracticed with fraudulent intent, are evil, insincerity, 
and injustice ; and these latter are the things which they love in the 
former. Because the loves thus determine the quality of every 
one's life, therefore all are examined on their first entrance after 



' That the Lord is our neighbor in the supreme sense, because He ought 
to be loved above all things ; but that to love the Lord is to love that which 
is from Ilim, because He Himself is in everything which is from Himself; 
thus it is to love the good and the true, n. 2425, 3419, 6706, 671 1, 6S19, 
6823, S123. That to love the good and the true, which is from Him, is to 
live accorduig to them, and that this is to love the Lord, n. 10143, 10153, 
10310, 10336, 1057S, 10645. That every man and every society, also a 
man's country and the church, and in the universal sense, the kingdom 
of the Lord, are our neighbor, and that to do them good from the love of 
good according to the quality of their state, is to love the neighbor; thus 
their good, which is to be consulted, is the neighbor, n. 6S1S to 6S24, S123. 
That moral good also, which is sincerity, and civil good, which is justice, 
are our neighbor; and that to act sincerely and justly from the love of sin- 
cer'ty and justice is to love the neighbor, ri. 2915, 4730, 8120, S121 to 8123. 
Th ■ t hence charity toward the neighbor extends itself to all things of the 
iife of man, and that to do what is good and just, and to act sincerely from 
the heart in every occupation and in every work, is to love the neighbor, 
n. 2417, S121, 8124. That doctrine in the ancient church was the doctrine 
of charity, and that hence that church had wisdom, n. 2417, 2385. 3419, 
3420, 4844, 6628. 
42 



53° 



HEAVEN AND HELL. 



death into the world of spirits ; and when their quality is ascer- 
tained, they are joined to those who arc in similar love. They 
who are in heavenly love are joined to their like in heaven, and 
thej^ who are in corporeal love, to their like in hell. And when 
they have passed through their first and second states, the two 
classes are so completely separated, that they no longer see or 
know each other ; for every one becomes his own love, not oul; 
as to his interiors which belong to the mind, but also as to hii 
exteriors which belong to the face, body, and speech ; for e\er} 
one becomes the image of his own love, even in external appear- 
ance. They who are corporeal loves, appear gross, obscure, 
black, and deformed ; but they who are heavenly loves appear 
fresh, bright, fair, and beautiful. In their minds and thoughts 
also, they are altogether unlike. They who are heavenly loves 
are also intelligent and wise ; but they who are corporeal loves 
are stupid and as it were foolish. When permission is given to 
inspect the interiors and exteriors of the thought and aflection 
of those who are in heavenly love, their interiors appear like 
light, — those of some like flaming light, — and their exteriors ap- 
peal of various beautiful colors like those of tlie rainbow ; but 
the interiors of those who are in corporeal love appear like some- 
thing black, because they are closed ; and in some cases they have 
a dusky, fiery appearance ; these latter are they who have been 
interiorly in malignant deceit ; but their exteriors appear of a 
shocking color, and melancholy to look upon. (The interiors 
and exteriors which belong to the rational and natural minds, 
are exhibited visibly in the spiritual world, whenever the Lord 
pleases). They who are in corporeal love can see nothing in the 
light of heaven, that light being thick darkness to them ; but the 
light of hell, which is like that from ignited coals, is to them as 
clear light. Their interior sight is also darkened, in the light f 
lieaven, to such a degree that they become insane ; wherefore 
they shun that light, and hide themselves in dens and caverns, nt 
a depth proportioned to their falses derived from evils. But on 
the other hand, those who are in heavenly love see all things 
more clearly in proportion as they enter more interiorly or suiie- 
riorly into the light of heaven ; and all things appear to them 
more beautiful also, and truths arc perceived more intelligently 



HEA VEN AND HELL. 



and wisely in the same proportion. They who are in corporeal 
love cannot possibly live in the heat of heaven, for the heat of 
heaven is heavenly love ; but the heat of hell is agreeable to them, 
which heat is the love of exercising cruelty toward those who do 
not favor them. Contempt of others, enmity, hatred, and re- 
venge, are the delights of that love. When they are in these de 
lights, they are in their life, being utterly ignorant of what it is tc 
do good to others from good itself, and for the sake of good itself, 
but only sk.lled in doing good from evil, and for the sake of evjl. 
Nor can those who are in corporeal love breathe in hea\'en. 
When any evil spirit is conveyed thither, he draws his breath like 
one who struggles in a contest. But they who are in heavenly 
love breathe more freely and live more perfectly in proportion as 
they enter more interiorly into heaven. From these considera- 
tions it may be evident that celestial and spiritual love is heaven 
Vvith man, because all things of heaven are inscribed on that lo\ e ; 
and that corporeal and worldly love, without that which is celes- 
tial and sjjiritual, is hell with man, because all things of hell are 
inscribed on those loves. Hence it is plain that he who is in ce- 
lestial and spiritual love goes to heaven, and he who is in corpo- 
real and worldly love, without that which is celestial and spirit- 
ual, goes to hell. 

482. That faith does not rcinahi with man., unless it spring 
Jrom heavenly love, has been made manifest to me by so much 
experience, that were I to recite all that I have seen and heard 
upon this subject, it would fill a volume. This I can testify, that • 
there is no faith at all, neither can there be any, with those who 
are in corporeal and worldly love without that which is celestial 
and S2:)iritual ; and that what some may regard as faith, is 
mei'e science, or a persuasion that such a thing is true, because 
it sei-\-es their love. Many also from among those who supposed 
that they had faith, have been brought to those who really had it ; 
and when communication with them was opened, they perceived 
that their faith was no faith at all. They also confessed after- 
ward that mere belief in the truth and in the Word is not faith, 
bu': that to love truth from heavenly love, and to will and do it 
from interior affection, is faith. It was also shown that their 
persuasion, which they called faith, was only as the light of 



332 



HEAVEN AND HELL. 



winter, in which there is no heat. In that season, therefore, all 
things on the earth being bound in frost, become torpid and lie 
buried beneath the snow. Wherefore as soon as the rays of the 
liglit of heaven fall upon the light of this persuasive faith, with 
(hem it is not only extinguished, but also becomes as thick dark- 
ness, wherein no one sees himself. And their interiors become 
so darkened at the same time, that tliey understand nothing 
whatever, and at length become insane from falses. Wherefore 
all the trudis which such persons had learned from the Word 
and from the doctrine of the church, and had called the truths of 
their faith, are taken away from them, and they are imbued, 
instead, with every false persuasion which is in agreement with 
the evil of their life ; for all are let into their own loves, and into 
the falses which agree with them ; and then they hate and turn 
from and thus reject truths, because they are repugnant to the 
falses of evil in which they are. This I can testify from all my 
exjDerience concerning the things of heaven and hell, that all 
who ha\'e acknowledged the doctrine of salvation by foith alone, 
and have led evil lives, are in hell. I have seen many thousands 
of them cast down thither, concerning whom see in the treatise 
on the Last Judgment and tl"ie destruction of Babylon. 

483. That it is love iti act, thus that it is the life of man^ 
which remains., follows as a conclusion from the experimental 
evidence that has now been adduced, and from what has been 
said above concerning deeds and works. Love in act is work 
and deed. 

4S4. It is to be obsei-yed that all works and deeds belong to 
moral and civil life, and hence regard sincerity and uprightness, 
justice and equity. Sincerity and uprightness belong to moral 
life ; justice and equit}', to civil life. The love from which they 
are practiced, is either heavenly or infernal. The works and 
deeds of moral and civil life are heavenly, if they are done from 
iieavenly love ; for whatever is done from heavenly love is done 
from the Lord, and whatever is done from the Lord is good. 
But the deeds and works of moral and civil life are infernal, if 
the} are done from infernal love ; for whatever is done from this 
love, —which is the love of self and the world, — is done from 
man himself, and whatever is done from man himself is ir. 



HE A VEN AND HELL. 



333 



itself evil ; because man, viewed in himself, or as to his pro 
pr'um, is nothing but evil.' 



THE DKLIGIITS OF EVERY ONE'S LIFE ARE, AFTER DEATH 
TURNED INTO CORRESPONDING DELIGHTS. 

485. That the ruling affection or dominant love remains with 
every one to eternity, was shown in the preceding chapter ; but 
that the dehghts of that affection or love are turned into corre- 
sponding delights, is now to be shown. By being turned into 
corresponding delights, is meant into spiritual ones which corre- 
spond to natural. That these are turned into spiritual delights 
in the other world, may be evident from the fact that so loiig as 
man is in the natural world he is in a terrestrial body ; but when 
he leaves that body he enters the spiritual world and puts on a 
spiritual body. (That the angels are in a perfect human form, 
and men likewise after death, and that the bodies witli which 
they are then clothed ai'e spiritual, may be seen above, n. 73 to 
77 ; and n. 453 to 460. And for what is meant by the correspon- 
dence of opiritual things witli natural, see n. 87 to 115). 

486. AH the delights wliich man enjoys are those of his ruling 
love ; for he feels nothing to be delightful except what he loves ; 

• That the. proprium of man consists in loving himself more than God, 
and the world more than heaven, and in making light of his neighbor in 
comparison ■\vitli himself; thus that it consists in the love of self and of 
the world, n. 694, 731, 4317- That man is born into this proprium, and 
that it is dense evil, n. 210, 215, 731, S74, 875, 876, 987, 1047, 2307, 230S, 
3518, 3701, 3S12, S4S0, S550, 102S3, 102S4, 10286, 10732. That not only all 
evil, but also every false, comes from the proprium of man, n. 1047, io-83) 
10284, 10286. That the evils, which are from the prop rium of man, are 
contempt of others, enmity, hatred, revenge, cruelt}', deceit, n. 6667, 7370, 
7373. 7374, 9348, 1003S, 10742. That as the proprium of man has rule, 
the good of love and the truth of faith are either rejected, or suffocated, 
or perverted, n. 2041, 7491, 7492, 7643, S4S7, 10455, 10742. That the^ro- 
prium of man is hell with him, n. 694, 84S0. That the good, which man 
does from proprium, is not good, but is in itself evil, n. S480. 



334 



HEA VEN AND HELL. 



consequentl}' that which he loves supremely, is in the highest de- 
gi-ee delightful. It amounts to the same, whether we say the 
ruling love, or that which is loved above all things. Those de- 
lights are various. There are in general as many as there arc rul- 
ing loves, and therefore as many as there are men, spirits, and 
angels, — for the ruling love of one is never in all respects like 
that of another. Hence it is that the face of one is never ex- 
actly like that of another ; for the face of every one is an image 
of his mind, and in the spiritual world is an image of his ruling 
love. The delights of every individual in particular are also < f 
infinite variety ; nor is a single delight of any one altogether sim 
ilar to, or the same as, that of another, whether we regard those 
which succeed one after another, or those which exist simultane- 
ously one with another. One delight is never given exactly like 
another. But still these specific delights with every individual 
refer themselves to the one love belonging to him, which is his 
ruling love ; for they compose it, and thus make one with it. In 
like manner all delights in general have reference to one univer- 
sally ruling love ; which, in heaven, is to love the Lord, and in 
hell, the love of self. 

4S7. What and of what nature are the spiritual delights into 
which the natural delights of every one are turned after death, can 
only be known from the science of correspondences. This teaches 
in general, that no natural thing exists to which something spirit- 
ual does not correspond ; and it also teaches in particidar, what 
and of what nature the corresponding thing is. Wherefore a 
person skilled in that science may learn and know -his own state 
after death, provided he knows his own love, and its relation to 
that universally ruling love just spoken of, to which all loves have 
reference. But it is impossible for those who are in the love of 
s-^lf to know tlicir ruling love, because they love v/hatcver is 
theii own, and call their evils goods, and the falses which favor 
md ihercbv confirm their evils, they at the same time call truth?. 
Xevcrthclcss, if they wish, they mav learn it from others wlio 
are wise, since tlicse see what they themselves do not ; but this is 
not possible with lliosc wlio are so filled with the love of sell, as 
to spurn all the instruction of the wise. But those who are in 
heavenly love receive instruction ; and on being brought into the 



HEAVEN AXD HELL 



335 



evils into which they were born, see them from trntlis,- — for it is 
these which malce evils manifest. Every one can see evil and 
its falsity by means of truth derived from good ; but no one can 
see the good and tlie true from evil, because the falses of evil are 
darkness, and likewise correspond to darkness. They wlio are 
in falses derived from evil are therefore like blind persons, who 
do not see the objects which are in light. They also shun truths, 
IS creatures of the night' shun the light of day. But truths de- 
ri'.cd from good are light, and likewise correspond to light, (as 
may be seen above, n. 126 to 134) ; wherefore they who are 
in tiaiths derived from good, are seers, having their eyes open, 
and discerning the things which are of light and of shade. In 
these truths I have also been confirmed by experience. The an- 
gels in tlie heavens both see and perceive the evils and falses 
which sometimes rise up in themselves, and likewise the evils 
and falses wherein aix tlie spirits who, in the world of spirits, 
are connected with the hells ; but the spirits tliemselves cannot 
see their own evils and falses. What the good of heavenly love 
is, what conscience, what sincerity and justice, — except as prac- 
ticed for some selfish end, — and what it is to be led by the Lord, 
they do not comprehend. They declare that there are no such 
things, and therefore that they are nothing. Tliese things are said 
to induce man to examine himself, and from his delights learn 
the quality of his love, and thence what will be the state of his life 
after death, so far as he understands the science of correspond- 
ences. 

4SS. How the delights of every one's life are turned into cor- 
responding delights after death, mav indeed be known from the 
science of correspondences ; but Ijecause that science is not yet gen- 
erally known, I will illustrate the subject by some examples 
from experience. All those who arc in evil, and have confirmed 

' That from correspondence darkness, when mentioned in the Word, 
ignifies falses, and thick darkness the falses of evil, n. 1S39, 1S60, 76SS, 
7711 That the light of heaven is thick darkness to the evil, n. 1861,6832, 
B197 That the inhabitants of hell are said to be in darkness, because 
they are in the falses of evil, n. 3340. 4418, 4531. That the blind, in the 
Word, signif)' those who are in falses, and are not willing to be instructed, 
n. 23S3. 6990. 



HEAVEN AND HELL. 



themselves in falses against the truths of the church, and espe- 
cially those who have rejected the Word, shun the light of heaven, 
and betake themselves to subterranean places, which through 
tlie openings ajjpear very dark, and to the clefts of rocks, and 
there hide themselves. And they seek such retreats because tliey 
have loved falses and hated truths ; for such caverns, and clefts 
of rocks,' and darkness also, correspond to falses, and light corre- 
sponds to truths. It is their delight to dwell 'n such places, and 
undelightful to them to dwell in open plains. In like manner do 
those who have taken delight in clandestine and insidious plots, 
and in the secret contrivance of fraudulent schemes ; these, too, 
are in those caverns, and enter into chambers so dark that they 
cannot even see one another, and there they whisper in each 
other's ears in corners. This is what the delight of their love is 
turned into. They who have studied the sciences with no other 
end than to acquire the rejiutation of learning, and who have not 
cultivated their rational faculty bj- means of them, and have 
taken delight in the things of memory from pride thence, love 
sandy places, which they choose in preference to fields and gar- 
dens, because sandy places correspond to such studies. They 
who have been acquainted with the doctrinals of their own 
church and of others, and have not applied any of their know- 
ledge to life, choose for themselves rocky places, and dwell 
among heaps of stones, shiuining places that are cultivated, be- 
cause they dislike them. They who have ascribed all things to 
nature, and thev also who have ascribed all things to their own 
prudence, and who by various artifices have raised* themselves to 
honors, and ha^■e acquired wealth, apply themselves in the otlier 
life to the stutly of magical arts, which are abuses of divine or- 
der, and find therein tlie highest delight of their life. They who 
have applied divine truths to gratify their own loves, and thus 
have falsified them, love urinous places and odors, because these 
correspond to the delights of such love.^ They who have been sor- 

'Tuat a hole and the cleft of a rock, in tlie Word, signify an oliscure 
tnd false principle of faith, n. 10582; because a rock signifies faith from 
the Lord, n. S5S1, 105S0, and a stone the truth of faith, n. 114, 643, 
3720, 6426, S609. 10376. 

« That the defilements of truth correspond to urine, n. 5390. 



HEA VEN AND HELL. 



337 



ditUy avaricious, dwell in huts, and love swinish filth, and such 
nidorous exhalations as proceed from indigested substances in the 
stomach. They who have passed their life in mere pleasures, 
have lived delicately, and indulged their appetites, prizing such 
enjoyments as the highest good of life, love excrementitious 
things and privies in the other life. These are delightful to 
them, because such pleasures are spiritual filth. They shun 
places that are clean and free from filth, because such places 
arc undelightful to them. They who have taken delight in adul- 
teries, dwell in the other world in brothels, where all things are 
vile and filthy. These places they love, and shun chaste houses ; 
as soon as tliey come near the latter, they faint away. Nothing 
is more delightful to them than to break the bonds of marriage. 
They who have thirsted for revenge, and have thence contracted 
a savage and cruel nature, love cadaverous substances, and are 
also in such hells. So in other instances. 

4S9. But the delights of the life of those who have lived in 
heavenly love in the world, are turned into corresponding objects 
such as are in the heavens ; these objects exist from the sun of 
heaven, and from the light thence j^roceeding, which light pre- 
sents to view such objects as conceal within them things divine. 
The objects which thence appear aflect the interiors of the angels 
which belong to their minds, and at the same time the exteriors 
which belong to their bodies. And because divine light, which 
is the divine truth proceeding from the Lord, flows into their 
minds which are opened by heavenly love, therefore in externals 
it presents to view such objects as correspond to the delights of 
their love. That the visible objects which exist in the heavens 
correspond to the interiors of tlie angels, or to those things 
which belong to their faith and lo\e, and thence to their intelli- 
gence and wisdom, was shown in the chapter on representatives 
and appearances in hea\'en, (n. i~jO to 176) ; and in that on the 
wisdom of the angels of heaven, (n. 265 to 275). Having un- 
dertaken to confirm this matter by examples from experience, in 
order to illustrate the truths already deduced from the causes of 
things, I will adduce some particulars concerning the heavenly 
delights ii'to which natural delights are turned with those who 
I've in heavenly love in the world. They who have loved divine 
43 P 



33^ HEA VEN AND HELL. 

h'liths and the Word from interior affection, or from the affection 
of truth itself, in the other life dwell in light, in elevated places 
which appear like mountains, and there they are continually in 
the light of heaven. They have no idea of darkness like that 
of night in tlie world. And they also live in a vernal tempera- 
ture. There are exhibited before them as it were fields and 
han'ests, and likewise vineyards. Everything in their houses 
glistens as if made of precious stones. To look through (1 e 
windows, is like looking through pure crystals. These are the 
delightful objects of their sight ; but the same things are interi- 
orly delightful on account of their correspondence with divine- 
celestial things ; for the truths derived from the Word which they 
have loved, correspond to harvests, vineyards, precious stones, 
windows, and crystals.' They who have applied the doctrinals of 
the church derived from the Word immediately to life, are in the 
inmost heaven, and in the enjoyments of the delight of wisdom 
above the rest. In every single object they behold things divine. 
They see the objects, indeed, but the divine things corresponding 
to them flow immediately into their minds, and fill them with a 
blessedness wherewith all their sensations are aflected. Hence 
all objects, to their eyes, seem as it were to laugh, sport, and live. 
(On this subject see above, n. 370). They who have loved the 
sciences, and have cultivated their rational faculty by means of 
them, and thence have procured to tliemsclvcs intelligence, and 
have at the same time acknowledged the Divine, find the pleasure 
whicli they derived from liie sciences, and their rational delight, 
turned in the other life into spiritual delight, which is that of the 
knowledges of good and truth. They dwell in gardens, where 
appear beds of flowers and grass-plats beautifully arranged, and 
rows of trees round about, together with porticoes and walks. 



Tliat a harvest, when mentioned in the Word, signifies a state ot 
leception and the increase of truth derived fVom good, n. 9294. Thai 
a standing crop signifies truth in conception, n. 9146. That vineyards 
signify the spiritual church, and the truths of that cluirch, n. 1069, 9139. 
That precious stones signify the truths of heaven and tlie cliiirch transpa- 
rent from good, n. 114, 9S63, 9865, 9S6S, 9S73. 9905. That a window sig- 
nifies the intellectual principle which is of the internal sight, n. 655, 658 
339«- 



HE A VEN AND HELL. 



339 



Tlic trees and flowers are varied every da}-. Tlie view of the 
whole in general presents delights to their minds, ami tlie 
varieties in particular continually renew thcni ; and because these 
objects correspond to things divine, and those who behold thcni 
are in the science of correspondences, they are jjerpetually re- 
plenished with new knowledges, ^^•hcreby their spiritual rational 
faculty is perfected. They are sensible of these delights, because 
ajartiens, beds of flowers, grass-plats, and trees, correspond to 
sciences and knowledges, and to intelligence thence derived.' 
They who have ascribed all things to the Divine, and have 
regarded nature respectively as dead, only subservient to things 
spiritual, and have confirmed themselves in this belief, dwell in 
heavenly light, which renders all things that appear before their 
eyes transparent ; and in that transparency they behold innimier 
able variegations of light, which their internal sight imbibes as 
it were immediately ; thence they perceive interior delights. 
The objects which appear in their houses are as if made of dia- 
monds, resplendent with similar variegations of light. I have 
been told that the walls of their houses are like crystal, thus 
also transparent ; and in them appear as it were moving forms 
representative of heavenly things, also with perpetual variety. 
And these phenomena exist, because such transparency corre- 
sponds to an understanding enlightened by the Lord, and free 
from the shades which originate in faith merely natural, and in 
the love of natural things. Such are the things, with numberless 
others, concerning which it has been said by those who have 
been in heaven, that they have beheld things which eye hath not 
seen, and, — from a perception of divine things thence communi- 
cated, — that they have heard things which the ear never heard. 
They who liave not acted clandestinely, but have been willing 
that all their thoughts should be known abroad, so far as was con 
sistent with the interests and customs of , civil life, — because they 

' That a garden, a grove, and a paradise signify intelligence, n. loc, 108, 
5220 Tliat therefore the ancients celebrated holy worship in groves, n. 
2722, 4552. That flowers and flower-beds signify scientific truths and 
knowledges, n. 9553. That herbs, grasses, and grass-plats signify scien' 
lific truths, n. 7571. That trees signify perceptions and knowledges, n 
•103, 2163, 26S2, 2722, 2972, 7692. 



340 



HBA VEN AND HELL. 



haA e tlioiight nothing but what was sincere and just frorr the 
Divine, — appear in heaven with radiant faces, wherein every 
aflection and thought are imaged, while their speech and actions 
are the very forms of theii atlections. Hence they are loved 
more than others. When they speak, their faces become a little 
obscure ; but when they have done speaking, the same things 
which they have spoken appear simultaneously in their faces, 
clearly manifest to the sight. All the objects which exist around 
Ihem also, — because they corresjjond with the interiors, — assume 
such an ajDpearance, that what they represent and signify is 
clearly perceived by others. When the spirits who have taken 
delight in acting clandestinel}-, see these ingenuous ones at a dis- 
tance, they shun them, and appear to themselves to crawl away 
from them like serpents. They who have regarded adulteries as 
abominable, and have lived in the chaste love of marriage, are 
beyond all others in the order and form of heaven, and thence in 
all beauty, and forever remain in the bloom of youth. The 
delights of their love are inetlable, and increase throughout eter- 
nity ; for all the delights and joN's of hea^•en flow into that love, 
because it descends from the conjunction of the Lord with hea- 
ven and the church, and in general from the conjunction of good 
and truth, which conjunction is heaven itself in general, and with 
every individual angel in particular, (see above, n. 366 to 3S6). 
Their external delights are such as no human language can de- 
scribe. But these are only a few of the things which have been 
revealed to me concerning the corresjjondences of the deli<rhts 
with those who arc in heavcnl}- love. 

490. From the things here related it may be known, tha tl.c 
delights of all after death are turned into corresponiling ones, the 
love itself still remaining to eternity; as conjugial love, the love 
of V liat is just, sincere, good, and true, the love of tiie sciences 
and of knowledges, the love of intelligence and wisilom, and all 
other loves. The things whicli flow from love like streams from 
their fountain, are delights, which also are permanent, but exalted 
lo a superior degree, when from natural delights they are raised 
to SDiritual. 



HE A VEN AND HELL. 



34> 



THE FIRST STATE OF MAN AFTER DEATH. 

491. There arc three states through which man passes after 
(loath, before he enters cither heaven or licll. The first state is 
tliat of his exteriors ; the second, that of his interiors ; and t e 
third, that of his preparation. These states are passec through 
in the world of spirits. But there are some who do not ^^ass 
llnough them, but, immediately after death are eithei taken up 
into heaven or cast into hell. They who are immediately taken 
up into heaven, are those who have been regenerated, and tluis 
prepared for heaven, in the world. They who have become so 
regenerated and prepared that they need only to cast oft' natural 
defilements with the body, are immediately conveyed by the 
angels to heaven. I have seen them taken up soon after the hour 
of death. But they who have been interiorly wicked, though to 
outward appearance good, and thus have filled their wickedness 
with deceit, and have used goodness as a means of deceiving, 
are immediately cast into hell. I have seen some such cast into 
hell directly after death, — one of the most deceitful, with his 
head downward and feet ujiward ; and others in other ways. 
There are also some, who immediately after death are cast into 
caverns, and are thus separated from those who are in the work' 
of spirits, and are taken out thence and let in thither by turns; 
liiese are they, who, under civil pretences, have dealt wickedly 
with the neighbor. But the latter and the former are few in 
comparison with those who are kept in the world of spirits, and 
there according to divine order are prepared for heaven or for 
hell. 

/)92. As to what concerns the first state, which is the state of 
the exteriors, man comes into that immediately after death. 
Every man as to his spirit has exteriors and interiors. The ex- 
teriors of the spirit are those whereby he accommodates his body 
in the world, especially his face, speech, and gestures, to conso- 
ciation with others ; but the interiors of the spirit are those 
which belong to his own proper will and consequent thought, 
which are rarely manifested in the face, the speech, and the man 



342 



HEA VEN AND HELL. 



ncr. For man is accustomed from infancy to assume the appear- 
ance of friendbliip, of benevolence, and of sincerity, and to con- 
ceal the thoughts of his own proper will ; hence from habit lie as- 
sumes a moral and civil life in externals, whatever he may be in 
Mitcrnals. In consequence of this habit, a man scarcely knows 
what his interiors are, nor does he pay any attention to them. 

/|93. The first state of man after death is similar to his state in 
t^.ie world, because then in like manner he is in externals. He 
has also a similar face, similar speech, and a similar mind ^jirJ.- 
vius\ thus a similar moral and civil life. In consequence of 
tliis, he is not aware but that he is still in the world, unless lie 
adverts to those things which present themselves, and to those 
which were said to him by the angels when he was raised up, 
that he is now a spirit, (n. 450). Thus one life is concmucd into 
tlie other, and death is only the passage [from the natural to the 
spiritual world]. 

494. Because the spirit of man recently departed from tiie 
world is sucli, therefore he is then recognized by his friends, and 
by those whom he had known in the world ; for spirits recognize 
another, not only from his face and speech, but also from tiie 
sphere of his life when they come near him. Wiien an}' one in 
the otiier life thinks of another, he also brings the other's face be- 
fore him in thought, and at the same time many of the circiun- 
f-tances of his life ; and when he does this, the other becomes 
present, as if he were sent for and called. This occurs in the 
sjiiritual world, from the fact that thoughts are there communica- 
ted, and that there are no spaces there, such as exist in the natu- 
ral world, (see above, n. 191-199). Plence it is that all, when 
they first come into the other life, are recognized by their friends, 
relations, and those witli whom they were in any wwy ac- 
quainted; and that they also converse together, and afterward 
associate according to their friendship in the world. 1 have fre- 
quently heard that those who came from the world, rejoiced w 
seeing their friends again, and that their friends in turn rejoiced 
111 at they had come to them. This is a common occurrence : tliat 
one married partner meets the other, and they mutually congratu- 
late each other ; they also remain together for a time, longer or 
shorter according to the delight that had attended the.r dwelling 



HEAVEN AND HELL. 



343 



togctlicr in the world. Nevertheless, if love truly conjiigial, — 
which is the conjunction of minds from heavenly love, — had not 
conjoined them, after remaining together for some time, they 
are separated. But if their minds had been discordant, and they 
interiorly had an aversion to each other, they break out into open 
enmity, and sometimes actually fight; notwithstanding which, 
tliey are not separated until they enter the second state, which 
will be treated of in what presently follows. 

495. Because the life of spirits recently deceased is not unlike 
th^ir life in "the natural world, and because they know nothing 
about the state of their life after death, nor about heaven and 
hell, except what they have learned from the sense of the letter 
of the Word, and preaching thence, — therefore after wondering 
at finding tliemselves in a body, and in the enjoyment of every 
sense which they had in the world, and at beholding similar ob- 
jects, they are seized with a desire to know what heaven and hell 
are, and where they are situated. Wherefore they are instructed 
by their friends concerning the state of eternal life, and are like- 
wise led about to various places, and into various companies ; 
some are taken into cities, and also into gardens and paradises, 
generally to magnificent things, since such things delight the ex 
ternals in which they are. They are then brought by turns into 
their own thoughts, which they had entertained in the life of the 
body about the state of the soul after death, and about heaven 
and hell, until they feel indignant that they should have been en- 
tirely ignorant of such things, and likewise at the ignorance of 
the church. Almost all are anxious to know whether they shall 
go to heaven ; most of them believe they shall, because in the 
world they have led a moral and civil life ; not considering that 
the evil and the good lead a similar life in externals, alike doing 
good tc others, frequenting churches, listening to sermons, and 
engaging in prayer ; not being at all aware that external acts and 
the externals of worship are or no avail, but the internals from 
which externals jDroceed. Out of some thousands, scarcely one 
knows what internals are, and that man has heaven and the church 
in these ; and still less do they know that external acts are such as 
the intencions and thoughts are, and the love and faith therein, 
from which the acts proceed ; and when they are instructed, they 



HEA VEN AND HELL. 



do not comprehend how thinking and willing can be of any 
avail, but only speaking and acting. Such are most of those 
who, at the present day, enter the other life from the Christian 
world. 

496. Nevertheless they are examined by good spirits as to 
their qiialit}', and this by various methods, since in this first state 
the evil as well as the good speak truths, and do good deeds : 
because, — as stated above, — they also have led an outwardly 
moral life, since they have lived under governments and in sub- 
jection to laws, and since they have thereby acquired the reputa- 
tion of being just and sincere, have secured favor, been exalted 
to honors, and obtained wealth. But evil spirits are distinguished 
from the good especially by this circumstance, that they attend 
eagerly to what is said about external things, and give but little 
heed to what is said about internal things, which are the truths 
and goods of heaven and the church. They hear these things 
indeed, but not with attention and gladness. They are also dis- 
tinguished by this, tliat they frequently turn themselves toward 
certain quarters, and, when left to themselves, walk in the ways 
which tend in those directions. From the quarters toward which 
they turn, and the ways in which they go, the quality of the love 
that leads them is known. 

497. All the spirits who arrive from the world, are indeed con 
nected with some society in heaven or in hell, but only as to their 
interiors. But the interiors are not manifested so long as they 
remain in their exteriors, for extei-nal things cover and conceal 
things intei'nal, especially with those who are in interior evil ; 
but afterward they appear plainly when they come into the 
second state, because their interiors are then opened and their 
exteriors laid asleep. 

^98. This first state of man after death continues with some 
for days, with some for months, and with some for a year, but 
seldom witii any for more tiian a year: in each instance the 
duration is siiortcr or longer according to the agreement or disa* 
grcement of the interiors with the exteriors. For with every one 
the exteriors and interiors must act in unity, and must correspond. 
It is not allowable for any one in the spiritual world to think and 
will in one way, and to speak and act in another. li^very oi\e 



HEAVEN AND HELL. 345 

there must be the image of his own aflcction, or of his own love ; 
so that wliat he is in his interiors, he must be in his exteriors. 
The exteriors of a spirit are therefore fust uncovered and le- 
duced to order, that they may serve as a plane corresponding to 
the interiors. 



THE SECOND STATE OF MAN AFTER DEATH. 

499. The second state of man after death is called the state 
of his interiors, because he is then let into the interiors which 
belong to his mind, or to his will and thought: and his exteriors, 
in which he had been in his first state, are laid asleep. Every 
one who observes the life of man, and his speech and actions, 
may know that with every one there are things exterior and inte- 
rior, or extei ior and interior thoughts and intentions. This may 
be known from the following considerations : Every one in civil 
life thinks of others according to what he has heard and under- 
stood concerning them, either from report or from conversation ; 
nevertheless he does not speak with them according to his 
tnought ; and although they are evil, still he treats them with 
civility. That this is the case is especially evident from pretend- 
ei's and flatterers, who speak and act altogether dificrent from 
wnat they think and will : and from hypocrites, who talk about 
God, and heaven, and the salvation of souls, and the truths of 
the church, and their country's good, and their neighbor, as if 
from faith and love ; when yet in heart they believe quite diflcr- 
ently from what they talk, and love themselves alone. From 
these considerations it may be evident, that there are two classes 
of tlioughts, one exterior and the other interior ; and that people 
">peak from their exterior thought, and in their interior they 
er.tertain diflerent sentiments ; and that these two classes ol 
tb''Hights are separated, care being taken lest the mtci^ior flow 
into the exterior, and in any way appear. Man is so formed by 
creation that his interior thought should act as one with his exte* 
44 p* 



346 



HEAVEN AND HELL. 



nor by correspondence ; and it likewise does so act witli those 
who are in good, for they think and speak only what is good. 
But with those who are in evil, interior thought does not act in 
unity with exterior, for they think what is evil and speak what is 
good. "With these, order is inverted ; for good with them is with- 
out, and evil within. Hence it is that evil with them has domin- 
ion over good, and subjects it to itself as a servant, that it may 
sei-ve it as a means to obtain its ends, whicli are the tilings 
belonsinsr to their love. And because such an end lies concealed 
in the good which they speak and do, it is evident that the good 
appertaining to them is not good, but infected with evil, howevei 
it may appear as good, in the external form, to those who are not 
acquainted with their interiors. It is otherwise with those who 
are in good ; with them order is not inverted, but good from 
mterior thought flows into the exterior, and thus into the speech 
and actions. This is the order into which man was created ; for 
when men are in this order their interiors are in heaven and in 
the light of heaven ; and because the light of heaven is divine 
truth proceeding from the Lord, consequently is the Lord in hea- 
ven, (n. 136-140), therefore they are led by the Lord. These 
things are said that it may be known that every man has interior 
thought and exterior thought, and that these are distinct from 
each other. When thought is mentioned, tlie will is also meant, 
since thought is from the will, for without the will no one can 
think. From these things it is evident what is the state of man's 
exteriors, and the state of his interiors. 

500. When mention is made of the will and the thought, then 
by the will is also meant afiection and love, together with all the 
delight and pleasure which belong to afiection and love, because 
these have reference to the will as to -their subject ; for what .t 
man wills, this he loves, and feels as j^lcasurable and delightful ; 
and conversely, what a man loves and feels as j^lcasurable and 
delightful, this he wills. But by the thought is tlien meant 
ill that also whereby a man confirms his afiection or love ; lor 
t' o-iglic is nothing else but the form of the will, or the medium 
v\ hercb) that which a man wills may appear in the light. This 
form is presented by various rational analyses, whicli derive tlieir 



HE A VEN AND HELL. 



347 



origin from the spiritual world, and belong prcperly to man's 
spirit. 

501. It is to be observed that man is altogether such as he is 
in respect to his interiors, and not such as he is in respect to his 
exteriors separate from liis interiors. The reason is, because the 
interiors belong to his spirit, and the life of man is the life of his 
s^^irit, for tlie body lives from the spirit; wherefore also such as 
a man is as to his interiors, sucla he remains to eternity. But 
since his exteriors belong also to the body, they are separated 
after death, and those of them which adhere to the spirit are laid 
asleep, and only serve as a plane for the interiors, as was shown 
above in treating of the memory of man which remains after 
death. Hence it is evident what really belongs to man, and 
what is not properly his own ; namely, with the wicked all 
those things which belong to the exterior thought from which 
they speak, and to the exterior will from which they act, are not 
properly theirs, but those tilings which belong to their interior 
thought and will. 

502. When the first state is passed through, which is the state 
of the exteriors treated of in the preceding chapter, the man-spirit 
is let into the state of his interiors, or into the state of his interior 
will and the thought thence proceeding, in which he had been in 
the world, when being left to himself he thought freely and 
without restraint. He falls into this state without being aware 
of it, just as in the world when he withdraws the thought which 
is next to speech, or from which speech proceeds, toward his 
interior thought, and abides in the latter. Wherefore when the 
man-s^oirit is in this state, he is in himself, and in his very life ; 
for to think freely from tlie aflection properly his own, is the very 
life of man, and is himself. 

503. The sjjirit in this state thinks from his own will, thus 
from his own atlection, or from his own love ; and then his 
thought makes one witli his will, and so completely one, tirat he 
scarcely apjDears to think, but merely to will. It is nearly the 
same when he speaks ; yet there is this diflcrence, tiiat he teels 
some degree of fear lest the thoughts of his will should go forth 
naked, since by social intercourse in the world this reserve lias 
also become the habit of his will. 



343 



HEAVEN AND HELL. 



504. AH men without exception are let into this state aftei 
death, because it is the proper state of their sjiirits. The formef 
state is such as that of the man was, as to his spirit, when he was 
in company, which state is not properly his own. That this 
state, or the state of his exteriors, in which a man is at first after 
death. — as treated of in the pi'eceding chapter, — is not jiroperly 
iiis own, may be evident from many considerations : as from this, 
lliat spirits not only think but also speak from their own aflec- 
lion ; for their speech proceeds from their affection, as may 
appear from what was said and shown in the chapters concerning 
the speech of angels, (n. 234-245). The man also thought in a 
similar manner in the world when he thought within himself; 
for then he did not think from the speech of his body, but only 
saw the things thought of; and at the same time saw more within 
a minute, than he could afterward utter in half an hour. That 
the state of man when he is in his exteriors is not properly his 
own, or that of his spirit, is also evident from this consideration, 
that when he is in company in the world, he speaks according 
to the laws of moral and civil life, and his interior thought gov- 
erns his exterior, as one person governs another, to prevent its 
passing beyond the limits of decorum and good manners. The 
same is evident also from this, that when a man thinks within 
himself, he also thinks how he must speak and act in order to 
please, and to obtain friendship, good-will, and favor; and this 
by methods foreign to his inclination, thus otherwise than he 
would do if he acted from his own proper will. From these 
facts it is evident that the state of his interiors into which the 
spirit is let, is the state that properly belongs to him, and was 
therefore the man's real state when he lived in the world. 

505. When a spirit is in the state of his interiors, it manifestly 
appi-ars of what quality the man was in himself when in the 
v/orlJ, for he then acts from his proprium. He who was interi- 
orly in good in the world, then acts rationally and wisely, — more 
'.visely indeed than in the world, because he is released from his 
connection with the body, and thence with terrestrial things which 
caused obscurity, and as it were interposed a cloud. But he who 
was in evil in the world, then acts foolishly and insanely, — more 
insai\ely indeed than he did in the world, because he is in fre^ 



HEA VEN AND HELL. 



349 



doni and under no restraint. For when he lived in tlie world, 
he was sane in externals, since he thereby assumed tlie appear- 
ance of a rational man ; wherefore when his externals are re- 
moved from him, his insanities are revealed. A bad man, who 
in externals puts on the semblance of a good one, may be com- 
pared to a vessel exteriorly bright and polished, and covered 
with a lid, within which is concealed every kind of filth ; accord- 
ing to the Lord's declaration: " 2e are like Jiiito w/i/'ted sap- 
u/chres, tuJiich outwardly appear beautiful^ but ivithin arc 
fitll of the bones of the dead, and of all uncleanness" Alatt, 
xxiii. 27. 

506. All who have lived in good in the world, and have acted 
from conscience, — who are those that have acknowledged the Di- 
vine and have loved divine trutlis, especially those who have ap- 
plied them to life, — appear to themselves, when let into the state 
of their interiors, like persons \vho are awakened out of sleep, 
and like those who come from darkness into light. They also 
think from the light of heaven, thus from interior wisdom, and 
they act from good, thus from interior atiection. Heaven flows- 
in likewise into their thoughts and affections with an interior 
blessedness and delight, whereof before they had no knowledge ; 
for they have communication with the angels of heaven. Then 
also they acknowledge the Lord, and worship Him from their 
very life ; for they are in their own proper life when in the state 
of their interiors, as stated just above, (n. 505). And they like- 
wise acknowledge and worship Him from freedom, for freedom 
belongs to interior aflcction. Thus also they recede from extei- 
nal sanctity, and come into internal sanctity, wherein essential 
worship really consists. Such is the state of those who have 
led a Christian life according to the precepts in the \Vord. But 
the state of those who in the world have lived in evil, and have 
had no conscience, and have thence denied the Divine, is diamet- 
ricall) the ojoposite ; for all who live in evil, interiorly in them- 
selves deny the Divine, however 'hey may imagine, when in 
their externals, that they do not deny but acknowledge Him ; for 
to acknowk^dge the Divine and to live wickedly are oppos tes. 
Such persons in the other life, when they come into the state of 
•Jieir interiors, and are heard to speak and seen to act, appear as 



35° 



HE A I -EN AND HELL. 



If infaluatcd; for from their evil lusts they break out into art 
mannei 5f abominations, — into contempt of others, ridicule, 
blaspliemy, hatred, and revenge ; thev contrive plans of mischief, 
some of them with such cunnincr and malice, that it can scarcely 
be believed that anything of the kind could exist in any man. 
For in the state in which they then are, they are free to act ac- 
cording to the thoughts of their will, because they are separated 
fioni thcii exteriors, which in the world restrained and checked 
them. In a word, they are deprived of rationality, because in 
the world the rational had not resided in their interiors but in 
their exteriors ; nevertheless they then appear to themselves to 
be wise beyond all others. Such being their character, therefore 
wlien they are in this second state, they are occasionally remit- 
ted for a short time into the state of their exteriors, and then into 
the remembrance of their actions when they were in the state of 
their interiors. Some are then ashamed, and acknowledge that 
they have been insane ; some are not ashamed ; and some are 
indisrnant at not being allowed to remain continuallv in the state 
of their exteriors. But it is shown to these latter what sort of 
persons they would be if thev were continually in this state ; 
namely, tiiat they would endeavor to commit the same evils clan- 
destinely, and by appearances of goodness, of sincerity and jus- 
tice, would seduce the simple in heart and faith, and would ut- 
terly destroy themselves ; for their exteriors would at length burn 
with a fire similar to that which rages in their interiors, and this 
would consume all their life. 

507. When spirits are in this second state, they appear alto- 
gether such as they were in tiiemselves when in tiie world, and 
the tilings which they did and spoke in concealment are also 
published ; for then, being no longer restrained by external con- 
siderations, they say similar things openly, and likewise cndeavoi 
to do similar things, having no fear for their reputation as in the 
world. They are then also brought into many states of their 
own evils, that dieir true quality may appear to angels and good 
sjiirits. Thus hidden things arc laid open, and secret things are 
uncovered, according to the Lord's words : " Tlicre is iiothhig 
covered which shall not be uncovereiU neitlicr hidden which 
shall not be known: what ye have said in darkness, shall b* 



HEA VEN AND HELL. 



heard in the ligJit^ aitd what ye have spolicn iiito the car in 
closets, shall be preached ztpon the house-tops " Luke xii. 2, 3. 
And in another phice : "/ say jmto you, ivhatsocver useless 
word mcti have spoken, they shall give an account thereof in 
the day of judgment" Matt. xii. 36. 

508. What sort of beings the wicked are in this state, cannot 
ho described in a few words, for every one is then insane accord- 
big to liis kists, and these are various. I shall therefore only 
adduce some particular instances, from which a conclusion may 
be formed respecting the rest. They who have loved themselves 
above all things, and in their ofHces and employments have re- 
garded their own honor, and have performed uses not for the sake 
of the uses and because they took delight in them, but for the sake 
of reputation that they might be esteemed more worthy than 
others on account of them, and have thus been delighted with 
the fame of their own honor, — these, when in the second state, 
are more stupid than others ; for in proportion as any one loves 
himself, he is removed from heaven ; and in proportion as he is 
removed from heaven, he is removed from wisdom. But they 
who have been in self-love, and at the same time have been crafty, 
and have raised themselves to honors by artful practices, consociate 
themselves with the \vorst of spirits, and learn magic arts, which 
are abuses of divine order, whereby they trouble and infest all who 
do not honor them. They lay snares, they cherish hatred, they 
burn with revenge, and seek to vent their rage against all who do 
not submit themselves. And they rush into all these enormities in 
proportion as the wicked crew favors them ; and at last they de- 
liberate with themselves how they may climb up into heaven so 
as to destroy that, or be worshiped there as gods. To such 
lengths does their madness go. Those of this class who have 
been of the Roman Catholic religion, are more insane than the 
rest; for they are possessed with the notion that heaven and hell 
are subject to their power, and that they can remit sins at plea* 
sure. They arrogate to themselves every divine attribute, and 
call themselves Christ. Their persuasion that all this is true, is 
so strong, that wherever it flows in it disturbs the mind, and in- 
duces a darkness that is even painful. These spirits are nearly 
the same in both states, but in the second they are without ration 



352 



HEAVEN AND HELL. 



nlity. But concerning then- insanities, and concerning their lot 
after they have passed through this state, some particulars will 
he related in the little work concerning the Last Judgment and 
tlie Destruction of Babylon. They who have ascribed creation 
to nature, and hence in heart, though not with the lips, have 
denied the Divine, consequently all things of the church and of 
heaven, consociate themselves with their like in this state, and 
rail every one a god who excels in craftiness, even worshiping 
fiim with divine honor. I have seen such spirits assembled to- 
gether, adoring a magician, debating about nature, and behaving 
like fools, as if they were beasts under a human form ; among 
them also were some, who in the world had been exalted to posts 
of dignity, and some who had been reputed learned and wise. 
And so in other instances. From these few examj^les it may be 
concluded what sort of persons those are, whose interiors which 
bolong to the mind are closed toward heaven, as is the case with 
all those who have not received any influx from heaven through 
an acknowledgment of the Divine, and a life of faith. Every 
one may judge from himself what sort of a person he would be 
if he were of this cliaracter, and were at liberty to act without 
fear of the law, or of the loss of life, and without external restraints, 
which are fears lest he should sufl'er in his reputation, and be 
deprived of honor, of gain, and of the pleasures thence result- 
ing Nevertheless their insanit}- is restrained by the Lord, so as 
to prevent it from rushing beyond the limits of use, — for some 
use is performed by every one even of this character. Good 
spirits see in tlicm what evil is, and what is its nature, and what 
man woidd be if he were not led of the Lord. It is also one of 
their uses to collect together wicked spirits like themselves, and 
to separate them from the good. It is also a use that the truths 
and goods, whereof the wicked liavc assumed an appearance in 
externals, are taken awav from them, and they are brought into 
the evils of their own life, and into the falses of evil, and are 
lluis prepared for hell. For no one goes to hell until he is in his 
own evil and in tlie falses of evil, since it is not allowed any one 
there to liave a divided mind, that is. to think and speak one 
tiling, and to will another. Every evil spirit must there think 
what is false derived from evil, and must speak from such falsity; 



HEA VEN AND HELL. 



353 



in both cases from the will, thus from his own pro2:)cr love and 
its delight and pleasure, as he did in the world when he thought 
in his spirit, that is, as he thought in himself when he thought 
from interior ail'ection. The reason is, because the will is the 
man himself, and not tlic thought, except so far as it partakes of 
the will ; and the will is the man's very nature or disposition ; 
vvhereibre to be let into his will is to be let into his nature or 
Jisposition, and also into his life, for man puts on a natuie ac- 
;ording to his life ; and after death, he remains of such a nature 
as he had procured to himself by his life in the world, whicli, 
with the wicked, can no longer be amended and changed by 
means of thought, or the understanding of truth. 

509. In this second state evil spirits rush headlong into evils 
of every kind, and are therefore frequently and grievously pun- 
ished. Punishments in the world of spirits are manifold ; nor is 
any respect had to person, whether the culprit when in the world 
had been a servant or a king. All evil carries its punishment with 
it ; evil and punishment are indissolubly conjoined ; wherefore 
whoever is in evil, is also in the punishment of evil. But still 
no one there sutlers punisljment on account of the evil deeds 
which he had committed in the world, but on account of the 
evils which he does there. Yet it amounts to the same, and is 
the same thing, whether it be said that men suffer punishment on 
account of the evils which they did in the world, or on account 
of the evils which they do in the other life ; since every one after 
death returns into his own life, and thus into similar evils ; for 
the man is of such a character as he had been in the life of his 
body, (n. 470-4S4). That they are punished, is because the fear 
of punishment is the only means of subduing evils in this state. 
Exhortation is no longer of any avail, nor instruction, nor fear 
of the law, or of the loss of reputation, since the spirit now 
acts according to his nature, which cannot be restrained nor broken 
except by punishments. But good spirits are never punished, 
:iltliough they have done evils in the world, for their evils do \\o\ 
leturn. And it has also been revealed to me, that their ev.ls 
were of a diflerent kind or nature ; for they were not done from 
Durpose contrary to the truth, nor from any evil heart other than 
tliat which they had received hereditarily from their parents ; 
45 



354 



HEA VEN AND HELL. 



but the}' were led into the evil which they did, from a blind de- 
light, when they were in externals separate from internals. 

510. Every one goes to his own society in which his spiiit 
was while he lived in the world ; for every man as to his spirit 
is conjoined to some society, either infernal or heavenly, — a 
wicked man to an infernal society, a good man to a heavenly 
society. (That every one returns to his own society after death, 
may be seen, n. 43S). The spirit is led to that society by -uc 
cessive steps, and at last enters it. An evil spirit, M'hcn he is 
in the state of his interiors, is turned by degrees toward his 
own society, and at length directly to it before this state is com- 
pleted ; and when completed, the evil spirit of his own accord 
casts himself into the hell where are those like himself. When 
casting himself down, he appears like one falling headlong, with 
the head downward and the feet upward. The reason of this 
appearance is, because he is in inverted order ; for he had loved 
the things of hell, and rejected those of heaven. Some evil 
spirits in this second state, go into and out of their hells alter- 
nately ; but these do not then appear to fall headlong, as they do 
when fully vastated. The society itself, in which they were as 
to their spirit when in the world, is likewise shown them 
when they are in the state of their exteriors, that they may 
thence know that they were in hell even while in the life of the 
body ; but still not in a similar state with tho^e who are in hell 
itself, but in one similar to that of those wlio are in the world of 
sjDirits ; concerning whose state, as compared with that of those 
who are in hell, more will be said in ^vhat follows. 

511. The separation of evil sjiirits from good ones is effected 
in this second state, for in the first state they are together ; since 
while a spirit is in his exteriors, he is as he was in the world, 
thus as an evil person with a good one there, and as a good 
person with an evil one. But it is otherwise when he is brought 
into his interiors, and left to his own nature or will. The sep- 
al ation of the good from the evil is eflectcd in various ways; 
generally by their being led around to those societies with which 
they had had communication by good thoughts and allections in 
tlieir first state, and so to those whom they had induced, by 
external aijpearances, to believe that they were not evil. Thev 



HEAVEN AND HELL. 



355 



arc iisiiall}' led around through an extensive circle, and every- 
wiierc thei) real character is shown to the good spirits. At the 
siglit of them, the good spirits turn themselves away ; and 
as they turn away, so likewise the evil spirits who are led 
around, turn their faces away from them to the quarter where 
their infernal society is, which they are about to enter. Not to 
mention other methods of separation, which are many. 



THE THIRD STATE OF MAN AFTER DEATH, WHICH IS THE 
STATE OF INSTRUCTION OF THOSE WHO GO TO HEAVEN. 

513. The third state of man after death, or of his spirit, is a 
state of instruction. This state is experienced by those who go 
to iieaven and become angels ; but not by those who go to hell, 
since these cannot be instructed. Wherefore the second state of 
these latter is likewise their third, which ends in their being alto- 
gether turned to their own love, thus to the infernal society which 
ici in similar love. When this takes place, they think and will 
from that love ; and because that love is infernal, they will no- 
thing but what is evil and think nothing but what is false, these 
things being delightful to them because they are objects of their 
love ; and hence they reject everything good and true, which 
they had before adopted because it served as a means of gratify- 
ing tl>'=;ir love. But the good are brought from the second state 
into I ie third, which is the state of tlieir preparation for heaven, 
by means of instruction. For no one can be prepared for hea- 
ven excci)t by the knowledges of good and truth, that is, except 
[)y instruction ; for no one can know what spiritual good and 
truth are, nor what evil and falsity, which are their oppositcs, un- 
less he be instructed. What civil and moral good and truth are, 
wiiich are called justice and sincerity, may be known in liie 
world ; because in tlie world there are civil laws which teach 
vviiat is just, and there is the intercourse of society, in which 
man learns to live according to moral laws, all of which have 



356 



HEA VEN AND HELL. 



reference to what is sincere and right. But spiritual good and 
truth are not learned from the world, but from heaven. They 
may, indeed, be known from the Word, and from the doctrine 
of the church which is drawn from the Word ; but still they can- 
not flow into the life, unless man, as to his interiors which be- 
long to his mind, be in heaven : and man is in heaven when he 
acknowledges the Divine, and at the same time acts justly and 
sincerely from the conviction that he ought to do so because it is 
commanded in tlie Word ; for he then lives justly and sincerely 
for the sake of the Divine, and not for the sake of himself and 
the world as ends. But no one can so act, unless he be first in- 
structed in such truths as these : That there is a God ; that there 
is a heaven and a hell ; that there is a life after death ; that God 
ought to be loved above all things, and the neighbor as one's 
self ; and that the things which arc in the Word ought to be be- 
lieved, because the Word is divine. Without the knowledge and 
acknowledgement of these truths, man cannot think spiritually ; 
and without thought concerning them, he does not will them ; 
for a man cannot tliink of the things about which he knows no- 
thing ; and the things which he does not think of, he cannot will. 
When therefore a man wills these truths, then heaven, that is, 
the Lord through heaven, flows into his life ; for He flows into 
the will, and througli the will into the thought, and through both 
into the life ; for all the life of man is from his will and thought. 
From these considerations it is evident, that spiritual good and 
truth are not learned from the world but from heaven, and that 
no one can be prepared for heaven but by means of instruction. 
In j^roportion also as the Lord flows into any one's life, He in- 
structs liim ; for in that proportion He enkindles in his will the 
love of knowing truths, and enlightens his thought to discern 
tlicm. And so far as these eflccts take place, the man's interiors 
aie opened, and heaven is implanted in them ; and still further, — 
wliat is divine and heavenly flows into the sincere acts of his 
moral life, and into the just acts of his civil life, and makes ther.i 
spiritual ; since tlie man then does them from the Divine, because 
for llie sake of the Divine. For the sincere and just actions belong- 
ing to his moral and civil life, which the man performs from the 
above origin, are the very eflects of spiritual life ; and the ell'ect 



HEAVEN AND HELL. 



357 



derives all that belongs to it from its elTicient cause ; for such as 
the cause is, such is the cflect. 

513. The instructions are given by the angels of many socie- 
ties, especially by those which are in the northern and south- 
ern quarters, for those angelic societies are in intelligence and 
wisdom derived from the knowledges of good and truth. The 
places of instruction are toward the north, and are various, ar- 
ranged and distinguished according to the genera and species of 
heavenly gooils, so that every one there may be instructed accord- 
ing to his 2^eculiar genius and faculty of reception. These places 
extend in all directions there to a considerable distance. The 
good spirits wdio are to be instructed, are conveyed thither by the 
Lord after they have comj^leted their second state in the world 
of spirits. All, however, are not taken to them ; for they who 
have been instructed in the world, were there also prepared by 
the Lord for heaven, and are conveyed to heaven by another 
way ; some, immediately after death ; some, after a short stay 
with good spirits, where the grosser things of their thoughts and 
aflections, which they contracted from honors and riches in the 
world, are removed, and thus they are purified. Some are first 
vastatcd, which is eflected in places under the soles of the feet, 
called the lower earth, where some sufler severely. These are 
they who have confirmed themselves in falses, and yet have led 
good lives, — for falses confirmed inhere with great tenacity ; and 
until they are dispersed, truths cannot be seen, thus cannot be re- 
ceived. But the subject of vastations, and the wavs in which 
they are eflected, has been treated of in the Aucaxa Ccelestia, 
extracts from which may be here seen in the notes.' 

' That vastations are effected in the other life, that is, that thev who coir.e 
thither from the world are vastated, n. 69S, 7122, 7474, 9763. Tliat the 
well-iiisposcd are vastated as to falses, and the ill-disposed as to truths, 
n. 7474, 7541, 7542. That with the well-disposed vastations are effected 
also in order to put oft' earthly and worldly principles, which they con- 
tracted while they lived in the world, n. 7186, 9763; and that evils and 
falses may be removed, and thus place be given for the influx of goods and 
truths out of heaven from the Lord, together with the faculty of receiving 
them, i;. 7122, 9331. That they cannot be elevated into heaven until such 
tilings are removed, because they oppose and do not agree with heavenly 
Uiings, n. 692S, 7122, 71S6, 7541, 7542, 7543- 9763. That thus likewise theji 



358 



HEA VEN AND HELL. 



51^. All who are in j^lnces of instruction dwell in distinct 
classes ; for every one of them is interiorly connected with the 
society of hea\en which he is soon to enter. Wherefore since 
the soc ieties of heaven are arranged according to the heavenly 
fcini, (see above, n. 200-212), so likewise are the places where 
the instructions are given. Therefore when viewed from hea- 
ven, these places appear like heaven in a lesser form. They ex- 
t-Mul lengthwise from east to west, and breadthwise fi'om south lo 
north ; but the breadth, to appearance, is less than the l'.;ngth. 
The arrangements in general are as follows : In front are those 
who died when they were infants, and have been educated in 
heaven to the period of early youth ; these, after passing the 
state of infancy with their instructresses there, are brought 
thither by the Lord and instructed. Behind them, are the places 
where those are instructed who died adults, and wlio in the 
world were in the affection of truth from the good of life. Be- 
hind these, are such as have professed the Alahomedan religion. 



are prepared, who are to be elevated into heaven, n. 472S, 7090. That it is 
dangerous to come into heaven before they are prepared, n. 537, 53S. Con- 
cerning the state of illustration, and concerning the joy of those who come 
out of vastation, and are elevated into heaven, and concerning their recep- 
tion there, n. 2699, 2701. 2704. That the region where those vastationb are 
elVected is called the lower earth, n. 472S, 7090. That that region is under 
the soles of the feet, surrounded by the hells; its quality described, n. 4940 
to 4951, 7090; from experience, n. 699. What the hells are, which infest 
and vastate more than the rest, n. 7317, 7502. 7545. That they wlio have 
infested and vastated the well-disposed, are afterward afraid of them, shun 
them and hold them in aversion, n. 776S. That those infestations and vas- 
tations are effected in different ways, according to the inherence of evils 
and falses, and that they continue according to their quality and quantity, 
n. 1 106 to 1 1 13. That some are willing to be vastated. n. 1 107. That some 
arc vastated by fears, n. 4942. Some by infestations from their own evils 
which they have done in the world, and from their own falses whicli they 
have thought in the world, whence come anxieties and pangs of con- 
science, n. 1 106. Some by spiritual captivity, whicli is ignorance and in- 
terception of truth conjoined with the desire of knowing truths, n. 1109, 
2G94- Some by sleep; some by a middle state between wakefulness ami 
sleep, n. iioS. That they who have pl.aced merit in works, appear to 
the:nselves to cut wood, n. 11 10. Others in other ways witli much vari- 
ety, n. 699. 



HEA VEN AND HELL. 



359 



and in the world led a moral life, and acknowledged one U.vine, 
and tlic Lord as tlip Great Prophet. These, wlien they witiulraw 
from Alahomed, because he is not able to help them, approach 
the Lord, and worship Him, and acknowledge His Divine, and 
tlien are instructed in the Christian religion. Behind these, more 
to the north, are the places of instruction of various Gentile na- 
tions, who in the world have led a good life in conformity \^itll 
their religion, and have thence acquired a species of conscience, 
and have done what is just and right, not so much from a regard to 
the laws of their country, as from a regard to the laws of their 
religion, which they believed ought to be sacredly obsei'v^ed, and 
in no way to be violated by their actions. All these, when in- 
structed, are easily led to acknowledge the Lord, because it is 
impressed on their hearts that God is not invisible, but visible 
under a human form. These exceed the rest in number. The 
best of them are from Africa. 

515. But all are not instructed in the same manner, nor by 
similar societies of heaven. They who from infancy have been 
educated in heaven, are instructed by angels of the interior hea 
vens, inasmuch as they have not imbibed falses from falses of re- 
ligion, nor defiled their spiritual life by the gross principles 
which have regard to honors and riches in tlie woi'ld. Tiie^' 
•who hai'e died adult, are for the most part instructed by the an- 
gels of the ultimate heaven, because these angels are bcttei 
adapted to them than the angels of the interior heavens ; for the 
latter are in interior wisdom, wliich they are not yet able to re- 
ceive. But the Mahomedans are instructed by angels who had 
once been in the same religion, and were converted to Christian- 
ity. Gentiles also are instructed by angels who were once Gen 
tiles. 

516. All instruction is there given fi'om doctrine derived from 
the Word, and not from the Word without doctrine. Christians 
are instructed from heavenly doctrine, which is in perfect agree- 
ment with the internal sense of the Word. All others, as the 
Mahomedans and Gentiles are instructed from doctrines suited to 
their comprehension, wiiich differ from heavenly doctrines only 
in tliis, that spiritual life is taught through the medium of a 



HEA VEN AND HELL. 



moral life in agreement with the good tenets of their religion, 
according to which they formed their life in the world. 

517- Instructions in tlie heavens dilTer from instructions on 
earth in this, that knowledges are not committed to the memory, 
but to the life ; for the memory of spirits is in their life, inasmuch 
as they receive and imbibe all things which agree with their life, 
and do not receive, still less imbibe, those things which disagree 
with it ; for sjiirits are afiections, and thence in a human form 
similar to their aflections. This being the case with them, the 
affection of truth is continually inspired for the sake of the uses 
of life ; for the Lord provides that every one may love the uses 
suited to his genius, which love is also exalted by the hope of 
becoming an angel. And because all the uses of heaven have 
reference to the common use, which is the good of the Lord's 
kingdom, — this kingdom being tlieir country, — and whereas all 
special and particular uses are excellent in proportion as they 
more nearly and fully have regard to that common use, therefore 
all special and particidar uses, which are innumerable, are good 
and heavenly. With every one, therefore, the aficction of truth 
is so perfectly conjoined with the affection of use, that they act 
as one. Truth is thereby implanted in use, so that the truths 
which they learn are truths of use. Thus angelic spirits are 
instructed, and j^i'^P'H'cd for heaven. The affection of truth 
suitable to the use which they arc to perform, is insinuated by 
various methods, most of which are unknown in the world ; 
chiefly by rej^resentatives of uses, which in the spiritual world 
are exhibited in a thousand ways, and with such delights and 
pleasantnesses, that they penetrate the spirit from the interiors, 
which belong to his mind, to the exteriors which belong to his 
body, and thus affect the whole of him. Hence the spirit 
becomes, as it were, his own use. Wherefore when he enters his 
own society, into wliich he is initiated by instruction, he is in 
his own life wlien in his own use." From these considerations 

' That every good has its delight from uses, and according to uses, and 
.ikewise its quality, whence such as the use is, such is the good. n. 30(9. 
4984, 703S. That angelic life consists in the goods of love and charity, 
thus in performing uses, n. 454. That nothing in man is regarded by the 
Lord, and thence by the angels, but ends wliich are uses, n. 1317, 1645, 



HEA VEN AND HELL. 



361 



it may be evident that knowledges, which are external truths, 
do not introduce any one into heaven, but life itself, which is the 
life of use, implanted by means of knowledges. 

518. There were some spirits, who, from what they had con- 
ceived in the world, had persuaded themselves that they should 
go to heaven, and be received before others, because they were 
learned, and knew many things from the Word, and from the 
d')ctrines of their churches, — imagining that they were therefore 
wise, and that they were meant by those of whom it is said, 
that they should shine as the brightness of the Jir?na?/tent, and 
as the stars, Dan. chap. xii. 3. But they were examined, to as- 
certain whether their knowledges resided in the memory, or in 
the life. They who were in the genuine aflection of truth, — 
which is the love of it for the sake of uses unconnected Avith 
corporeal and worldly ends, which uses in themselves are spir- 
itual, — after they had been instructed, were also received into 
heaven ; and it was then given them to know what it is that 
shines in heaven, namely, that it is the divine truth, which is 
there the light of heaven, embodied in use ; for use is the plane 
that receives tlie rays of that light, and turns them into manifold 
sjjlendors. But the}- with whom knowledges resided only in the 
memory, and who had thence acquired the faculty of reasoning 
about truths, and of confirming whatever notions they assumed 
as principles, which, although false, after confirmation appeared 
to them as truths, — these were in no light of heaven ; and yet 
they "believed, from the pride which usually accompanies such 
intell gence, that they were more learned than others, and should 
therefore go to heaven and be sci-ved by the angels. In order 
therefore, that they miglit be witlidrawn from their infatuated 
faith, they were taken up to the first or ultimate heaven, that 
they might enter some angelic society. But in the very entrance, 
then' eyes began to be darkened by the influx of the light of 
h;aven, then their understandings were confused, and at length 
tl ey panted for breath like persons at the point of death ; and 

5949. That the kingdom of the Lord is a kingdom of uses, n. 454, 696, 
1103, 3645, 4054, 7038. That to serve the Lord is to perform uses, n. 7038. 
That man's quality is according to tlie quality of the uses appertaining to 
l.im. n 1568, 3570, 4054, 6571, 6935, 693S, 10284. 
40 ^ Q 



362 



HEA VEN AND HELL. 



when they felt the heat of heaven, which is heavenly love, they 
began to be inwardly tortured. Wherefore they were cast down 
tlience ; and afterward they were instructed that knowledges do 
not make an angel, but the life itself which is acquired by means 
of them ; since knowledges viewed in themselves are out of 
heaven, but life acquired b)- knowledges is within heaven. 

519. After spirits have, by means of instructions, been prepared 
£ )r heaven in the places above mentioned, — which is eflected in a 
short time, by reason that they are in spiritual ideas which com- 
prehend many things at once, — they are then clothed with 
angelic garments, which for the most part are white as if made 
of fine linen ; and then they are brought to the way which leads 
upward toward heaven, and are delivered to the angel-guards 
there, and afterward are received by other angels, and introduced 
into societies and into many gratifications there ; and finally 
every one is led to his own society by the Lord. This also is 
done by leading them through various ways, some of which 
wind about intricately. The ways through which they are led 
are not known to any angel, but to the Lord alone. When they 
come to their own society, their interiors are opened ; and 
because these are conformable to the interiors of the angels who 
are in that society, therefore they are immediately acknowledged 
and received with joy. 

520. To what has been said, I will add a remarkable circum- 
stance concerning the ways which lead from those places to hea- 
ven, and by which the novitiate angels are introduced. There are 
eight ways, two from each place of instruction, one of which 
ascends toward the east, the other toward the west. They who 
enter the Lord's celestial kingdom, arc introduced by the eastern 
way; but they who enter the spiritual kingdom, are introduced 
by the western way. The four ways which lead to the Lord's 
celestial kingdom, appear adorned with olive-trees and fruit-trees 
of various kinds; but those which lead to the Lord's spiritual 
kingdom, appear adorned with vines and laurels. This arises 
fiom correspondence; because vines and laurels correspond 
to the afiectior. of truth and to its uses, while olives and fruits 
correspond to the affection of good and its uses. 



HEA VEN AND HELL. 36.-; 



NO ONE GOES TO HEAVEN FROM IMMEDIATE MERCY. 

521. TiiEY who are not instructed concerning heaven and tlic 
way thither, and concerning the hfe of heaven with man, sup- 
pose that to be received into heaven is purely of mercy, whicli is 
j^ranted to those who are in faith, and for whom the Lord inter- 
cedes, thus that it is admission out of mere favor. They there- 
fore suppose that all men without exception might be saved, if 
it were the Lord's good pleasure ; yea, some imagine that even 
those in hell might be saved. But such persons are totally 
unacquainted with the nature of man, not being aware that his 
quality is altogether such as his life is, and that his life is such as 
his love is, not only as to his interiors which belong to his will 
and understanding:, but also as to his exteriors which belong: to 
his body ; and that the corporeal frame is only an external form, 
wherein the interiors present themselves in effect ; and hence that 
the whole man is his own love (see above, n. 363). Nor are 
they aware that the body does not live of itself, but from its 
spirit, and that the spirit of man is his affection itself, and that 
his spiritual body is nothing else but the man's affection in a 
human form, such as he also appears in after death, (see above, 
n. 453-460). So long as these truths are unknown, man may be 
induced to believe that salvation is nothing but the good pleasure 
of the Lord, which is called mercy and grace. 

522. But it shall first be declared what the divine mercy is. 
Divine mercy is the pure mercy of the Lord, which seeks the sal- 
vation of the whole human race ; and it is likewise continual with 
every man, and in no case recedes from any one, so that everv 
one is saved who can be saved. But no one can be saved excejit 
by divine means, which are revealed by the Lord in the Word. 
Divine means are what are called divine truths. These teach 
how man must live, in order that he may be saved. By means 
©f these truths, the Lord leads man to heaven and implants 
within him the life of heaven. This the Lord does with all. 
But the life of heaven cannot be implanted in any one, unless he 
abstains from evil, for evil opposes. So far theretore as man 



3^ 



HEAVEN AND HELL. 



abstains from evil, the Lord out of pure mercy leads him by His 
divine means from infancy to the end of his life in the world, 
and afterward to eternity. This is the Divine meicy which is 
meant. Hence it is evident that the mercy of tlie Lord is pure 
mercy, but not immediate ; that is, not such as to save all out of 
mere good pleasure, however they may have lived. 

523. The Lord never acts contrary to order, because He is 
order itself. The divine truth proceeding from the Lord is what 
makes order ; and divine truths are the laws of order according 
to which the Lord leads man. Wherefore, to save man by im- 
mediate mercy is contrary to divine order ; and what is contrary 
to divine order is contrary to the Divine. Divine order is hea- 
ven with man ; this order man has jDcrverted with himself by a 
life contrary to the laws of order, which are divine truths. Into 
that order man is brought back by the Lord out of pure mercy, 
by means of the laws of order ; and so far as he is brought back, 
he receives heaven in himself ; and he who receives heaven in 
himself, goes to heaven after death. Hence, again, it is evident 
that the divine meixy of the Lord is pure mercy, but not imme- 
diate mercy.* 



' That divine truth proceeding from the Lord is that from which order 
is, and tiiat divine good is the essential of order, n. 172S, 225S, S700, S9S8. 
That hence the Lord is order, n. 1919, 2011. 5110, 5703. 10336, 10619. That 
divine truths are the laws of order, n. 2447, 7995. Tliat the universal hea- 
ven is arranged bj the Lord according to his divine order, n. 303S, 7211, 
912S, 933S, 10125, 10151, 10157. That hence the form of heaven is a form 
according to divine order, n. 4040 to 4043, 6607, 9S77. That so far as man 
lives according to order, thus so far as he lives in good according to divine 
truths, so far he receives heaven in himself, n. 4S39. That ms-n is the be- 
ing into whom are collated all things of divine order, and that from cif a- 
tion he is divine order in form, because he is its recipient, n. 4219, 4220, 
4223, 4523, 4524, 5114, 5368, 6013, 6057, 6605, 6626, 9706, 10156, 10^72. 
That man is not born into good and truth, but into evil and the false, thus 
not into divine order, but into what is contrary to order, and that hence it 
is that he is born into mere ignorance; and that on this account it is ne- 
cessary that he be born anew, that is. be regenerated, which is eficcted by di- 
vine truths from the Lord, that he may be brought back into order, n. 1047, 
2307, 230S, 351S, 3S12, S4S0, 8550, 102S3, 102S4, 102S6, 10731. That the 
Lord, when He forms man anew, that is, regenerates him. arranges all 
things with him according to order, which is into the form of heaven, 



HEA VEN AND HELL. 



3^5 



524. If men could be saved by immediate mercy, all would be 
saved even they who are in hell : yea, there would be no helL 
because the Lord is mercy itself, love itself, and good itself. 
Wherefore it is contrary to his Divine, to say that He is able tc 
save all immediately, and does not save them. It is known from 
the Word that the Lord wills the salvation of all, and the damna- 
tion of no one. 

535. Jklost of those who go from the Christian world into tlie 
other life, carry with them the belief that they are to be saved by 
immediate mercy, for they implore that mercy. But when they are 
examined, they are found to believe that to come into heaven is 
merely to be admitted ; and that those who are admitted, are in hea- 
venly joy, — being totally unacquainted with the nature of heaven 
and of heavenly joy. Wherefore they are told that heaven is not 
denied to any one by the Lord, and that they can be admitted if they 
wish, and tarry there as long as they please. They who desired this, 
have also been admitted ; but when they reached the first threshold, 
they were seized with such anguish of heart, from the breathing 
upon them of heavenly heat, which is the love in which the angels 
are, and from the influx of heavenly light, which is divine truth, 
that they experienced infernal torment instead of heavenly joy ; 
and in consequence of the shock, they cast themselves headlong 
thence. Thus they were instructed by living experience, that 
heaven cannot be given to any one from immediate mercy. 

526. I have occasionally conversed on this subject with the an- 
gels, and have told them that most of those in the world who live in 
evil, when they talk with others about heaven and eternal life, seem 
to have no other idea than that to enter heaven is merely to be ad- 
mitted from mercy alone, and that this is especially believed by 
those who make fiiith the only medium of salvation ; for such per- 
sons, from the principles of their religion, have no regard to the life 
and to the deeds of love which make the life, thus neither to an}' 
other means whereby the Lord implants heaven in man, and ren- 

n. 5700, 6690, 9931, 10303. That evils and falses are contrary to order, 
and tliat still they who are in them are ruled by the Lord, not according 
*o order but from order, n. 4S39, 7S77, 1077S. That it is impossible for a 
man who lives in evil to be saved by mercy alone, because this is contrary 
to divine order, n. 8700. 



366 



HEA VEN AND HELL. 



deis hiiT'. receptible of heavenly joy ; and because they thus reject 
every actual means, they settle dovvrn in the belief, which follows 
of necessity from the principles assumed, that man goes to heaven 
from mercy alone, to which they believe that God the Father is 
moved by the intercession of the Son. To these things the tin- 
gels rejDlied, that they are aware that such a tenet follows of ne- 
cessity from the assumption that man is saved by faith alone ; and 
inasmuch as that dogma is tlie head of all the rest, and into that, 
because it is not true, no light from heaven can flow, thence 
comes the ignorance, wherein the church is at this day, concern- 
mg the Lord, and heaven, and the life after death, and heavenly 
joy, and tlie essence of love and charity, and in general concern- 
ing good, and its conjunction with truth ; consequently concern- 
ing the life of man, whence it is, and what is its quality ; yet no 
one ever derives this from thought, but from will and the deeds 
thence, and only so far from thought as this partakes of the 
will ; thus not from faith, except so far as foith j^artakes of love. 
Tlie angels grieve that these same persons do not know that faith 
alone cannot exist with any one, since faith without its origin, 
which is love, is merely science, and with some a kind of per- 
suasion which has the semblance of faith, (see above, n. 4S2) ; 
which persuasion is not in the man's life, but out of it, for it is 
separated from the man if it does not cohere with his love. 
They further said, that they who are in such a jDrinciple concern- 
ing the essential medium of salvation with man, cannot do other- 
wise than believe in immediate mercy ; because they comprehend 
from natural lumen, and likewise from the experience of sight, 
that faith alone does not constitute a man's life, since they who 
lead an evil life can think and persuade themselves in like man- 
ner as others. Hence it comes to be believed, that the wicked 
can be saved as well as the good, provided tliat the}' speak with 
confidence at the hour of death concerning intercession, nrd 
mercy procured thereby. The angels confessed that they Iiad 
never yet seen any one received into heaven by an act of ini- 
niedijte mercy, who had lived an evil life, liowcvcr he had spoken 
in tlie world from that trust or confidence, which is understood 
by faith in an eminent sense. On being questioned concerning 
Abraham, Isaac, Jacob, and David, and concerning the apostles, 



HE A VBN AND HELL. 



whether they were not received into heaven from immediate 
mercy, they rcpHed, Not one of them ; — and declared that every 
one w^as received according to his life in the world ; and that 
they knew where they were ; and that they are not more highly 
esteemed there than others. The reason, they said, that they are 
mentioned with honor in the Word, is, because by them in the 
hiternal sense is meant the Lord ; by Abraham, Isaac, and 
Jacob, the Lord as to the Divine and the Divine Hvmiati ; by 
David, the Lord as to the Divine Royalty ; and by the apostles, 
the Lord as to divine truths ; and that they have not the least 
perception of those individuals, when the Word is read by man, 
since their names do not enter heaven ; but instead of them, they 
have a perception of the Lord, as just stated ; and that therefore in 
the Word which is in heaven, (see above, n. 259) , those individuals 
are no where mentioned, since that Word is the internal sense of 
the Word which is in the world.' 

527. I can testify from much experience, that it is impossible 
to implant the life of heaven in those who have led an opposite 
life in the world. There were some who imagined that they 
should easily receive divine truths after death, when they heard 
them from the angels, and that they should believe them, and 
consequently should live a different life, and thus be received into 
heaven. But the experiment was made with great numbers, yet 
only with those who were in such a belief, to whom the trial 



' That by Abraham, Isaac, and Jacob, in the internal sense of the Word 
is meant the Lord as to the Divine Itself, and the Divine Human, n. 1893, 
4615, 609S, 61S5, 6276, 6S04, 6847. That Abraham is unknown in heaven, 
n. 1834, TS76, 3229 That by David is meant the Lord as to the Divine 
Regal, n. 1S8S, 9954. That the twelve apostles represented the Lord as to 
all things of the church, thus all things which are of faith and love, n. 
2129, 3354, 34S8, 385S, 6397. That Peter represented the Lord as to faith, 
James as to charity, and John as to the works of charity, n. 3750, 10087. 
That by the twelve apostles sitting on twelve thrones, and judging the 
twelve tribes of Israel, is signified that the Lord will judge according to 
the truths and goods of faith and love, n. 2129. 6397. That the names of 
persons and places in the Word do not enter heaven, but are turned into 
things and states; and that neither in heaven can the names be uttered, 
n. 1S76, 5225, 6516, 10216, 102S2, 10433. That the angels also think ab» 
stractedly from persons, n. S343, 89S5, 9007. 



36S 



HEA VEN AND HELL. 



was permitted in order that they might know that repentance 
after death is not given. Some of those with whom the trial 
was made, understood truths, and seemed to receive them ; but 
£S soon as they turned to the hfe of their love, they rejected 
them, and even spoke against them. Some rejected them imme- 
diately, being unwilling to hear them. Some were desirous Uiat 
the life of the love which they had contracted in the world, 
night be taken away from them, and that angelic life, or the Lfe 
of heaven, might be infused in its place. This also by perm.s- 
sion was accomplished for them ; but when the life of their love 
was taken away, they lay as if dead, having no longer the use 
of any of their faculties. From these and other experiments, the 
simple good were instructed, that no one's life can possibly be 
changed after death, and that evil life can by no means be 
changed into good life, nor infernal life into angelic, since every 
spirit from head to foot is of the same quality as his love, and 
therefore of the same quality as his life ; and that to transmute 
this life into the opposite, were to destroy the spirit altogether. 
The angels declare that it were easier to change a bat into a 
dove, or an owl into a bird of paradise, than an infernal spirit 
into an angel of heaven. That man after death remains of such 
a quality as his life had been in the world, may be seen above 
in its jiropcr chapter, (n. 470-4S4). From these considerations 
it may now be manifest, that no one can be received into heaven 
hy an act of immediate mercy. 



IT IS NOT SO DIFFICULT TO LIVE THE LIFE WHICH LEADS . 
TO HEAVEN, AS SOME SUPPOSE. 

52S. Some people imagine that, to live the life wliich leads K 
Jieaven, which is called spiritual life, is diflicult, because they 
have been told that man must renoimce the worhl, and dcjiriN C 
himself of what are called tlie lusts of the body and the flesh, 
and must live in a spiritual manner. By tliis they understand 



HEA VEN AND HELL. 



that they must reject worldly things, which cuasist chiefly in 
riches and honors ; must Hve continually in pious meditation 
about God, salvation, and eternal life ; and spend their V-^" 
in prayer, and in reading the Word and books of piety. This 
they conceive to be renouncing the world, and living to the spirit 
and not to the flesh. But that the case is altogether ot'.ierwise, I 
""have learned by much exnerience, and from conversation with 
the angels ; yea, I have learned that tliey who renounce the world 
and live in the sjoirit in this manner, procure to themselves a 
sorrowful life, which is not rcceptible of heavenly joy ; for every 
one's own life remains after death. But in order that man may 
receive the life of heaven, it is altogether necessary that he live 
in the world, and engage in its duties and employments, and 
that then by moral and civil life he receive spiritual life. In 
no other way can spiritual life be formed with man, or his spirit 
be prepared for heaven ; for to live an internal life and not an 
external one at the same time, is like dwelling in a house which 
has no foundation, which successively either sinks into the 
ground, or becomes full of chinks and breaches, or totters till it 
falls. 

529. If the life of man be viewed and explored by rational 
intuition, it will be found to be threefold ; that is to say, there is 
a spiritual life, a moral life, and a civil life, all distinct from each 
other. For there are men who live a civil life, yet not a moral 
and spiritual one ; and there are those who live a moral life, and 
still not a spiritual one ; and there are others who live a civil life, 
a moral life, and a spiritual life, all at once. The latter live the life 
of heaven ; but the former live the life of the world separate from 
the life of heaven. From these considerations it is manifest in 
the first place, that spiritual life is not separate from natural life, 
or from the life of the world, but that the former is conjoined 
with the latter as the soul with its body ; and if it were separated, 
tlKit it would be like living in a house without a foundation, as 
A'as said above. For moral and civil life Is the activity of spirit- 
ual life ; for it is the part of spiritual life to will well, and of 
moral and civil life to act ^vcll ; and If the latter be separated from 
tht- former, spiritual life consists merely in thought and speech, 
47 Q* • 



HEAVEN AND HELL. 



and the will recedes because it has no basis to rest upon ; and 
yet the will is the very essential spiritual constituent '^f man. 

530. That it is not so' difficult to live the life which leads to 
heaven as some suppose, may be seen from the following consid- 
erations. Who cannot live a civil and moral life ? — for everyone 
is initiated into it from infancy, and is acquainted with it from living 
in the world. Every one also does lead such a life, the evil as 
v/ell as the good ; for who does not wish to be called sincere and 
just.'' Almost all practice sincerity' and justice in externals, so 
that they ajopear to be sincere and just in heart, or to act from 
real sincerity and justice. The spiritual man ought to do the 
same, and he can do it as easily as the natural man ; only there 
is this difference, that the spiritual man believes in a Divine, and 
acts sincerely and justly, not merely because civil and moral laws 
require it, but also because it is agreeable to the divine laws ; for 
the spiritual man, because he thinks about the divine laws in all 
that he does, communicates with the angels of heaven ; and so 
far as he does this, he is conjoined with them, and thus his 
internal man is opened, which, viewed in itself, is the spiritual 
man. When a man is of this character, he is adopted and led 
by the Lord, although he is not himself conscious of it ; and 
then, in practicing the sincerity and justice which belong to moral 
and civil life, he acts fi^om a spiritual origin ; and to do what is 
sincere and just from a spiritual origin, is to do it from sincerity 
and justice itself, or to do it from the heart. His justice and 
sincerity in the external form, appear exactly like the justice and 
sincerity jaracticed by natural men, and even by wicked men and 
infernals ; but in their internal form, they are totally different. 
For the wicked act justly and sincerely only for the sake of them- 
selves and the world ; and therefore if they did not fear the law^ 
and its penalties, also the loss of reputation, honor, gain, and 
life, they would act altogether insincerely and unjustly ; since 
they have no fear of God nor of any divine law, and therefore 
are not restrained by any internal bond. Wherefore if external 
restraints were removed, they would defraud, plunder, and spoil 
others, as far as they were able to do so, and would take delight 
m doing it. That they are inwardly of such a character, is abun- 
dantly evident from those who are like them in the otlier life. 



HEAVEN AND HELL. 



where external things are removed, and the internals of all are 
opened, wherein they live to eternity, (see above, n. 499-511) ; 
for being then free from external restraints, which are, as was 
said above, fear of the law, and of the loss of reputation, honor, 
gain, and life, they act insanely and laugh at sincerity and jus- 
tice. But they who have acted sincerely and justly from a regard 
to the divine laws, when external considerations are taken away 
and they are left to their internal promptings, act wisely, becarse 
they are conjoined with the angels of heaven, from whom wisdom 
is communicated to them. From these considerations it may 
now first appear evident, that a spiritual man can act precisely 
like a natural man in the afl'airs of civil and moral life, provided 
he be conjoined to the Divine as to his internal man, or as to his 
will and thought ; (see above, n. 35S-360) . 

531. The laws of spiritual life, of civil life, and of moral life, 
are also delivered in the ten precepts of the decalogue ; in the 
first three,* the laws of spiritual life, in the four following, the 
laws of civil life, and in the last tliree, the laws of moral life. 
The merely natural man lives in outward conformity to all these 
precepts, in the same manner as the sj^iritual man ; for like him 
he worships the Divine, goes to church, hears sermons, and as- 
sumes a devout look ; does not kill, nor commit adultery, nor steal, 
nor bear false witness, nor defraud his neighbors of their goods. 
But he does this only for the sake of himself and the world, in 
order to keep up appearances. The same person, in the internal 
form, is altogether opposite to what he appears in the external 
because in heart he denies the Divine, in worship acts the hypo 
crite, and when left to hiinself and his own thoughts, laughs at 
the holy things of the church, believing that they only serve to 



* [ It should be borne in mind, that the division of the commandrrenta 
tollowed by the author, is the same as that adopted in the Roman Cath- 
olic and Lutheran Churches; according to which, the fi/st commandment 
includes the first and second of the Church of England division; and the 
last in tlie Church of England division is divided into two. Thus *he 
first tl" roe, as mentioned above, are what are commonlv reckoned, among 
Protestant Christians, the first four; the ne.Kt four are what are commonly 
called the fifth, sixth, seventh, and eighth; and the last tliree are those 
commonly reckoned the ninth and tenth. — Tr.] 



372 



HEAVEN AND HELL. 



restrain the simple multitude. Hence he is altot^ether disjoinea 
from lieaven ; and because he is not a spiritual man, therefore he 
is neither a moral nor a civil man. For although he commits no 
murder, still he hates every one who opposes him, and burns 
with revenge inspired by such hatred ; wherefore, unless re- 
strained by civil laws and external bonds, which are fears, he 
would c< mmit murder ; and because he desires to do it. it follows 
diat he is continually committing murder. Akhough he does 
not commit adulteiy, yet because he believes it allowable, ho is 
pcrj etually an adulterer; for he does commit it as far as it is 
possible, and as often as he can with impunity. Although he 
does not steal, yet because he covets *'he goods of others, and 
does not regard fraud and wicked artifices as contraiy to 
what is lawful, in his mind he is continually acting the thief. 
The case is similar in regard to the precepts of moral life, which 
teach that we must not bear false witness, nor covet the goods of 
others. Such is the character of every man who denies the Di- 
vine, and has no conscience formed from religion. That all such 
are of this character, appears manifestly from similar spirits in 
the other life, when their externals are removed, and they are let 
into their internals ; then, because they are separated from hea- 
ven, they act in unity with hell, and are therefore consocia- 
ted with those who are in hell. It is otherwise with those who 
in heart have acknowledged the Divine, and in their actions 
have had respect to the divine laws, and have obeyed the first 
three precepts of the decalogue as well as the rest. When these, 
on the removal of their externals, are let into their internals, they 
are wiser than they were in the world. Coming into their inter- 
nals is like jjassing from shade into light, from ignorance into 
wisdom, and from a sorrowful life into a blessed one, since they 
are in the Divine, thus in heaven. These things are said in 
or ler that tlie real character of both these classes of persons may 
be known, although they have lived a similar external life. 

532. Ever) one may know that tiioughts move and tend ao 
cordivg to the intentions, or in the direction wiiich a man in- 
(cuds ; for the thought is a man's internal sight, which is like 
the external sight in this respect that it is turned and fixed on the 
object to which it is bent and directed. If, therefore, tlie inter* 



HRA VEN AND HELL. 



373 



nal sigiit or tliought be turned to the world, and fixed on that, it 
follows that the thought becomes worldly ; if it be turned to self 
and scH-honor, that it becomes corporeal : but if it be turned to 
heaven, that it becomes heavenly. It therefore follows, that if 
tlie thought be turned to heaven, it is elevated : if to self, it is 
withdrawn from heaven, and immersed in what is ;orporenl ; anJ 
if to the world, it is also turned awa}- from heaven, and spent 
ipon those objects which are presented to the eyes. It is :i 
man's lo'e which makes his intention, and which determines 
his internal sight or thought to its objects. Thus the love of self 
determines the thought to self and its objects ; the love of the 
world, to worldly things ; and the love of heaven, to the things 
of heaven. Hence it may be known what is the state of a man's 
Interiors, which belong to his mind, provided his love be known ; 
namely, that the interiors of him who loves heaven are elevated 
toward heaven, and are open above ; and that the interiors of 
him who loves the world and himself are closed above, and open 
exteriorly. Hence it ma}^ be concluded, that if the superior fiic- 
ulties belonging to the mind are closed above, man can no longer 
see the things which belong to heaven and the church, these be- 
ing in thick darkness with him ; and the things which are in 
thick darkness are either denied or not understood. Hence 
it is, that they who love themselves and the world above all 
things, because the superior faculties of their minds are closed, in 
heart deny divine truths ; and if they say anj-thing about them 
from memory, still they do not understand them : they regard 
them also in the same way that they regard worldly and corpo- 
real things. Such being their character, they cannot attend to 
anything but what enters through the bodily senses, and are de- 
lighted with nothing else. And among these things are many 
which are filthy, obscene, profane, and wicked ; nor can the\' be 
removed, because with such persons tliere is no influx from hea- 
ven into their minds, since these are closed above, as was said. 
.\ man's intention, from which his internal sight oi thouglit ia 
determined, is his will ; for what a man wills, he intends, and 
what he intends, he thinks. If, therefore, his intention be toward 
neaven, his thought is determined thither, and with it his whole 
oiind, which is thus in heaven ; whence he afterward surveys the 



HEAVEN AND HELL. 



things belonging to the world beneath him, like one who looks 
from the roof of a house. Hence it is, that the man who has 
the interiors of his mind open, can discern the evils and falses 
a2:)pertaining to him, for these are beneath the spiritual mind; 
and on tlie other hand, the man whose interiors are not open, 
cannot see his own evils and falses, because he is in them, and 
not above them. From these considerations a conclusion may be 
formed respecting the origin of wisdom with man, and the origin 
of insanity ; also what a man will be after death, when he is lelt 
to will and to think, also to act and to speak, according to his iu- 
tenois. These things are said that it may be known what man 
is interiorly ; — suggesting also the conclusion, that persons exteri- 
orly alike may be interiorly vei'y different. 

533. That it is not so difficult to live the life of heaven as is 
believed, is evident from this : that, whenever anything is sug- 
gested to a man which he knows to be insincere and unjust, and 
to which his mind is inclined, it is only necessary for him to 
reflect that it ought not to be done, because it is contrary to the 
divine commandments. If he accustoms himself to think in 
this manner, and from practice acquires the habit of so thinking, 
he then by degrees is conjoined to heaven ; and so far as he is con- 
joined to heaven, the superior faculties of his mind are opened; 
and so far as these are opened, he sees what is insincere and 
imjust ; and so far as these things are discovered they are capable 
of being removed, — for it is impossible for any evil to be removed 
until it is seen. This is a state into which man may enter from 
freedom, — for who cannot think from a free principle in the 
maimer just described.'' But when he has made a beginning, 
the Lord works in him for the production of all kinds of good, 
and enables him not only to see his evils, but also not to will 
them, and finally to abhor them. This is meant by the Lord's 
words : My yoke is easy., and my burden is light" Matt. xi. 30. 
I5ut it is to be observed, that the difficulty of so thinking, and 
also of resisting evils, increases in proportion as man from the 
will commits evils ; for so far as he does this, he becomes accus- 
tomed to them, initil at length he docs not see them, and at last 
comes to love them, and from the delight of love to excuse them, 
and by all sorts of fallacies to confirm them, declaring them to 



HE A VEN AND HELL. 



37: 



I e allowable and good. But this occurs with those, who at the 
age of inaturity plunge into evils as if regardless of all restraint, 
and al the same time reject divine things from the heart. 

534. There was once represented to me the way which leads 
to heaven, and that which leads to hell. There was a broad way 
tending to the left, or toward the north; and there appeared 
many spirits walking in it ; but at a distance was seen a stone of 
considerable magnitude, where the broad way terminated. From 
that stone there then branched off two ways, one to the left, and 
one in an opposite direction, to the right : the way that turned to 
the left was narrow or strait, leading through the west to the 
south, and so into the light of heaven ; the way that turned to 
the right was broad and spacious, leading obliquely down toward 
hell. All seemed at first to go the same way, until they came to 
the great stone at the j^artlng of the two ways ; but when they ar- 
rived there, they were separated. The good turned to the left, and 
entered the strait way which led to heaven ; but the evil did not see 
the stone at the parting of the ways, and therefore fell upon it and 
were hurt ; and when they got up, they ran along the broad way 
to the right, which tended to hell. It was afterward explained to 
me what all those things signified. By the first way, which was 
broad, in which many both good and bad walked along together, 
and conversed with each other like friends, — because no differ- 
ence between them was apparent to the sight, — were represented 
those who in externals live alike sincerely and justly, and who 
cannot be distinguished by their appearance. By the stone at 
the parting or angle of the ways, upon which the evil stumbled, 
and from which they afterward ran along the way leading to 
hell, was represented the divine truth, which is denied by those 
who look toward hell ; in the supreme sense, by the same stone 
was signified the Divine Human of the Lord. But they who 
acknowledged the divine truth, and at the same time the Divine 
of the Lord, were conducted along the way which led to heaven. 
From these representations it was made still more evident, thai 
outwardly the wicked lead the same kind of life as the good, or 
go in the same way, thus one as easily as the other ; and yet that 
tliey who acknowledge the Divine from the heart, especially they 
within the church who acknowledge the Divine of the Lord, are 



376 



HEA VEN AND HELL. 



led to heaven, and they who do not, are conveyed to hell. The 
thoughts of man, which proceed from his intention or will, are 
represented in the other life by ways. Ways are also there pre- 
sented to appearance in perfect agreement with the thoughts 
from intention ; and every one likewise walks in them, according 
to his thoughts which proceed from intention. Hence it is that 
the quality of spirits, and of their thoughts, is kno\vn from 
t.ieir ways. From these things it was also made evident what is 
nieunt by the Lord's words: Enter yc in tJirojigh the sire it 
gate ; Jor zuide is the gate and broad is the 'May ivhich leads to 
destruction, and 7nany there are zvho walk in it ; narro-jj is the 
-May and strait the gate -which leads to life, and fc-jo there be 
who Jitid it" ]NIatt. vii. 13, 14. The way which leads to life is 
narrow, not because it is difficult, but because there are few who 
find it, as it is said. From that stone, seen in the corner where 
the broad and common way terminated, and from which two 
ways were seen leading in opposite directions, it was made 
evident what is signified by these words of the Lord : '■'•Have ye 
not read what is written^ the stone which the builders rejected 
is become the head of the cortier? Whosoever shall fall upon 
that stone shall be broken" Luke xx. 17, iS. A stone signifies 
the divine truth ; and the stone (or rock) of Israel, the Lord as 
to the Divine Human ; the builders are the members of the 
church ; the head of the corner is where the two ways meet ; to 
fall and be broken is to deny and perish.' 

535. I have been permitted to converse with some in the 
other life, who had \\ ithdrawn themselves from the business of 
the world, that they might live a pious and holy life ; and with 
others also, who had afflicted themselves in various ways, be- 
cause they imagined that this was to renounce the world, and to 
subdue the concupiscences of the flesh. But the greater portion 
of these, — having by such austerities contracted a sorrowful life, 
and removed themselves from the life of charity, which can only 
lie lived in the world, — cannot be consociated with angels, be 

' That stone signifies truth, n. 114,643, 1298, 3720,6426,8609, 10376 
That tV.erffore the law was inscribed on tables whicli were of stone, n. 
10376. That the stone of Israel is the Lord as to divine truth and as to 
♦he Divine Human, n. 6426. 



HEA VEN AND HELL. 



377 



cause the life of the angels is one of gladness resulting from bliss, 
and consists in performing acts of goodness, which are works of 
charity. And besides, they who have led a life withdrawn from 
worldly aflairs, are possessed with the idea of their own merit, 
and are thence continually desirous of being admitted into hea- 
ven, and think of heavenly joy as a reward, being totally igno- 
rant of what heavenly joy is. And when they are admitted 
among the angels, and to a perception of their joy, which is 
without the thought of merit, and consists in active duties and 
services openly performed, and in the blessedness arising from 
the good which they thereby promote, they are astonished like 
persons who witness things altogether foreign to their expecta- 
tion ; and because they are not receptible of that joy, they depart 
and consociate with sj^irits like themselves, who have lived a 
similar life in the world. But they who have lived in outward 
sanctity, continually frequenting temples and there repeating 
prayers, and who have afflicted their souls, and at the same time 
have thought continually about themselves that they would thus 
be esteemed and honored above others, and at length after death 
be accounted saints, in the other life are not in heaven, because 
they have done such things for the sake of themselves. And 
since they have dehled divine truths by the love of self in which 
they have immersed them, some of them are so insane as to 
think themselves gods. Wherefore they are in hell among those 
like themselves. Some are cunning and deceitful, and are in 
the hells of the deceitful ; these are they who have performed 
such pious acts outwardly with art and cunning, whereby they 
have induced the common people to believe that a divine sanctity 
was in them. Of this character are many of the Roman Cath- 
olic saints, with some of whom also I have been permitted to 
converse ; and their life was then faithfully described to me, 
such as it had been in the world, and such as it was afterward. 
Th'^se statements are made in order that it may be known, that 
'.lie life which leads to heaven is not a life of retirement from 
the world, but of action in the world ; and that a life of piety, 
without a life of charity, — which can only be acquired in the 
world, — does not lead to heaven, but a life of charity does ; and 
this consists in acting sincerely and justly in every occupation, in 
48 



37^ 



HEA VEN AND HELL. 



every transaction, and in every work, from an interior, and thus 
from a heavenly origin ; and such origin is inherent in such a 
life, when a man acts sincerely and justly because it is according 
to the divine laws. Such a life is not difficult ; but a life of piety, 
separate from a life of charity, is difficult ; yet this life leads 
avv?.y from heaven, as much as it is believed to lead to heaven." 

That a life of piety without a life of charit}- is of no avail, but with tlie 
latter is of advantage in every respect, n. S252, S253. That charity toward 
the neighbor consists in doing what is good, just, and right, in every work 
and in every employment, n. 8120, 8121, 8122. That charity toward the 
neighbor extends itself to all and each of the things which a man thinks, 
wills, and acts, n. 8124. That a life of charity is a life according to the 
Lord's precepts, n. 3249. That to live according to the Lord's precepts is to 
love the Lord, n. 10143, ioi53' 10310, 1057S, 10648. That genuine charitj- is 
not meritorious, because it is from interior affection, and from the delight 
thence resulting, (2340), 2371, (2400), 3SS7, 63SS to 6393. That man after 
death remains of such a quality as was his life of charity in the world, n. 
8256. That heavenly blessedness flows in from the Lord into the life of 
charity, n. 2363. That no one is admitted into heaven by merely thinking, 
but b^' willing and doing good at the same time, n. 2401, 3459. That un- 
less the doing good is conjoined with willing good and with thinking good, 
there is no salvation, nor any conjunction of the internal man with the 
externa , n. 3987. 



HELL. 



THE LORD GOVERNS THE HELLS. 

^^6. In ti-eatuig above concerning heaven, it has been every- 
where shown that the Lord is the God of heaven, and especially 
in n. 2 to 6 : thus that all the government of the heavens is the 
Lord's. And because the relation of heaven to hell, and of hell 
to heaven, is like that betw^een two opposites which mutually 
act against each other, from whose action and reaction results an 
equilibrium wherein all things subsist, therefore in order that 
all things and eveiy single thing may be held in equilibrium, it is 
necessary that He who governs the one should also govern the 
other ; for unless the same Lord restrained the assaults of the 
hells, and repressed the insanities there, the equilibrium would 
be destroyed, and with it the whole universe. 

537- But here something shall first be said upon the subject of 
equilibrium. It is known that when two things mutually act 
against each other, and when one reacts and resists as much as 
the other acts and impels, neither of them has any force, there 
being the same power exerted on either side ; in such case, both 
may be acted upon at pleasure by a third ; for when the force of 
the two is neutralized by their equal opposition, the force of a 
third does everything, and acts as easily as if there were no op- 
position. Such is the equilibrium between heaven and hell. 
Yet it is not an equilibrium as between two bodily combatants, 
whose strength is equal; but it is a spiritual equilibrium whicli 
is that of the false against the true, and of evil against good. 
From hell there continually exhales falsity derived from evil, rmd 
from heaven there continually exhales truth derived fiom good. 
It is this spiritual equilibrium which keeps man in the freedom 

379 



380 



HEA VEN AND HELL. 



of thinking and willing ; for whatever a man thinks and wills 
has relation either to evil and the false thence derived, or to good 
and ihe truth thence derived ; consequently when he is in tliat 
equiiibriiim, he enjoys the liberty of either admitting or receiving 
evil and the false thence derived from hell, or good and the truth 
thence derived from heaven. Every man is held in this equilib- 
rium by the Lord, because the Lord governs both heaven and 
hell. But why man is held in this freedom by means of equilib- 
rium, and why evil and falsity are not removed from him, and 
good and truth implanted by Divine power, will be explained 
hereafter in its proper chapter. 

53S. I have several times been allowed to perceive the sphere 
of the false from evil exhaling from hell. It was like an inces- 
sant effort to destroy all that is good and true, combined with an- 
ger and a kind of raving madness at not being able to do so ; 
and especially an eflbrt to annihilate and destroy the Divine of 
the Lord, because all good and truth are from Him. But there 
was perceived as emanating from heaven a sphere of truth de- 
rived from good, whereby the madness of the eflbrt ascending 
from hell was restrained. Hence comes equilibrium. This 
sphere from heaven was perceived to be from the Lord alone, al- 
though it appeared to come from the angels in heaven. The rea- 
son that it was perceived to be from the Lord alone and not from 
the angels, was because every angel in heaven acknowledges 
that nothing of good and truth is from himself, but that all is 
from the Lord. 

539. All power in the spiritual world belongs to truth derived 
from good, and there is no power at all in the false derived from 
evil. The reason that all power belongs to truth derived from 
good, is because the Divine Itself in heaven is divine good and 
divine truth ; and the Divine has all power. The false from evil 
has no power at all, because all power belongs to truth froni 
good ; and in the false from evil there is nothing of truth from 
good. Hence it is that there is all power in heaven, and none in 
hell ; for every one in heaven is in truths derived from good, and 
every one in hell is in falses derived from evil. For no one is 
admitted into heaven imtil he is in truths derived from good, nor 
is any one cast down into hell until he is in falses derived from 



HEAVEN AND HELL. 



38> 



evil ; that this is the case, may be seen in the chapters treating 
of tlie first, second, and third state of man after death, (n. 491- 
520). That all power belongs to truth derived from good, luay 
be seen in the chapter concerning the power of the angels of 
heaven, (n. 228-233). 

540. Such, then, is the equilibrium between heaven and liell. 
They who are in the world of spirits are in that equilibrium, for 
the world of spirits is intermediate between heaven and hell. 
And thence also all men in the world are kept in a like equilib- 
rium, for men in the world are governed by the Lord through 
the medium of spirits who arc in the world of spirits, which sub- 
ject will be treated of below in its proper chaj^ter. Such an 
equilibrium could not exist, unless the Lord governed both heaven 
and hell, and regulated the effort on each side ; otherwise falses 
derived from evils would preponderate, and affect the simple 
good who are in the ultimates of heaven, and who can be more 
easily perverted than the angels themselves ; and thus the equi- 
librium would be destroyed, and with it the freedom of man. 

541. Hell is distinguished into societies in the same manner as 
heaven, and also into as many societies as heaven ; for every so- 
ciety in heaven has a society opposite to it in hell, and this for 
the sake of equilibrium. But the societies in hell are distinct ac- 
cording to evils and the folses thence derived, because the socie- 
ties in heaven arc distinct according to goods and the truths thence 
derived. That to ever}' good there is an opposite evil, and to 
every truth an opj^osite falsity, may be known from the fact that 
nothing exists without relation to its opposite ; and that from the 
opposite, we may learn what it is in kind and in degree , and 
that all perception and sensation result from this. Wherefore the 
Lord continually provides, that every society of heaven shall 
have its opposite in a society of hell, and that between them there 
shall be equilibrium. 

542. Because hell is distinguished into as many societies as 
heaven, therefore also there are as many hells as there are socie- 
ties of heaven ; for as every society of heaven is a heaven in a less 
form, (see above, n. 51-58), so every society of hell is a hell in a 
less form. Because there are in general three heavens, therefore 
there are likewise in general three hells ; the lowest, which is op- 



382 



HEA VEN AND HELL. 



posite to the inmost oi- third heaven ; the middle, which is oppo 
site to the middle or second heaven ; and the upper one, which 
is opposite to the ultimate or first heaven. 

543. But in what manner the hells are governed by the Lord, 
shall also be briefly explained. The hells are governed in gene- 
ra", b} a common afflux of divine good and divine truth from the 
heavens, whereby the general endeavor issuing from the hells is 
checked and restrained; and likewise by a special afflux frctn 
each heaven, and from each society of heaven. The hells are 
governed in particular by angels, who are appointed to inspect 
them, and to restrain the insanities and disturbances which pre- 
vail there. Sometimes also angels are sent thither, to moderate 
those insanities and disturbances by their presence. But in gen- 
eral, all the inhabitants of hell are governed by fears ; some, by 
fears implanted in the woi^ld, which still retain their influence ; 
but because these fears are not sufficient, and likewise lose their 
force by degrees, they are governed by fear of punishments, and 
this fear is the principal means of deterring them from doing 
evils. The punishments in hell are various, more gentle and 
more severe according to the nature of the evils to be restrained. 
For the most part, the more malignant who excel in cunning and 
artifice, and are able to keep the rest in a state of submission and 
slavery by punishments and the terror thereby inspired, are set 
o\ er the others ; but tliese governors dare not go beyond the lim- 
its prescribed to tliem. It is to be observed, that the fear of pun- 
ishment is the only means of restraining the violence and furj 
of those in the hells. There is no other. 

544. It lias hitherto been believed in the world, that tliere is 
some one devil who presides over the hells ; and that he was 
created an angel of light, but after he became rebellious, was 
cast down with liis crew into hell. This belief has prevailed, 
because in the Word mention is made of the Devil and Satan, 
and also of Lucifer, and the Word in those passages has betn 
understood according to the literal sense ; when yet by the Den I 
and Satan is there meant hell, — by the Devil, that hell wliich s 
behind, and where the worst dwell, who are called evil geni. , 
and by Satan, that hell which is in front, the inhabitants of 
which are not so malignant, and are called evil spirits; and by 



HEA VEN AND HELL. 



Lucifer are meant those who belong to Babel or Babylon, being 
those who claim dominion even over heaven itself. That there 
is no single devil to whom the hells are subject, is also evident 
from the fact, that all who are in the hells, like all who are in 
the heavens, are from the human race, (see n. 311-317); and 
that those who have gone thither from the beginning of creation 
to the present time, amount to myriads of myriads, every one of 
whom is a devil of such a quality as he had acquired in the 
woi-ld by a life in opposition to the Divine : (see above on this 
subject, n. 311-312). 



THE LORD CASTS NO ONE DOWN INTO HELL, BUT THE 
SPIRIT CASTS HIMSELF DOWN. 

545. The opinion has prevailed with some, that God turns 
nis face away from man, rejects him, and casts him into hell, and 
that He is angry with him on account of sin ; and it is still 
further supposed by some that God punishes man, and brings 
evil upon him. In this opinion they confirm themselves from 
the literal sense of the Word, where such things ai"e declared, 
not being awai^e that the spiritual sense of the Word, which 
explains that of the letter, is altogether different ; and that hence 
the genuine doctrine of the church, which is according to the 
spiritual sense of the Word, teaches otherwise ; namely, that 
God never turns His face away from man, never rejects him. 
never casts any one into hell, and is never angry Every one. 



' That anger and wrath in the Word are attributed to the Lord, but that 
hey appertain to man, and that it is so expressed because it so appears to 
man when lie is punished and damned, n. 5798, 6997, 82S4, S4S3, S875, 
9306, 10431. That evil also is attributed to the Lord, when jet from the 
Lord is nothing but good, n. 2447, 6073, 6992, 6997, 7533, 7632, 7S77, 7926, 
8227, S22S, 8632, 9306. Why it is so expressed in the Word, n. 6073, 6992. 
699?; 7643, 7632, 7679, 7710, 7926, 8282, 9009, 9128. That tlie Lord is pur* 
mercy and clemency, n. 6997, 8875. 



384 



HEAVEN AND HELL. 



also, whose mind is in a state of illustration when he reads the 
Word, perceives this from the single consideration that God is 
good itself, love itself, and mercy itself ; and that good itself can- 
not do evil to any one ; nor can love itself and mercy itself cast 
man away from them, because it is contrary to their very essence, 
thus contrary to the Divine Itself. Wherefore they who think 
from an enlightened understanding when they read the Won!, 
clea'^ly peixeive that God never turns Himself away from man : 
and because He never turns Himself away from him, that He 
dc?ls with him from good, love, and meixy ; in other words, that 
Hp. wills his good, that He loves him, and is merciful to him. 
Hence also they see, that the literal sense of the Word which 
teaches such things, conceals within itself a spiritual sense, 
according to which those expressions are to be explained, which, 
in the sense of the letter, are spoken in accommodation to the 
apprehension of man, and according to his first and general 
ideas. 

546. They^who are in a state of illustration, see further, thai 
good and evil are two opposites, as contrary to each other as 
heaven is to hell, and that all good is from heaven, and all evil 
from hell ; and because the Divine of the Lord makes heaven, 
(n. 7-12), therefore nothing but good flows in from the Lord 
with man, and notliing but evil from hell ; and that thus the 
Lord is continually withdrawing man from evil, and leading him 
to good, while licU is continually leading him into evil. Unless 
man were between both, he would have no thought, nor any will, 
still less any freedom and choice ; for man enjoys all these in 
consequence of the equilibrium between good and evil ; where- 
fore if the Lord were to turn Himself away, and man were left 
to evil alone, he would no longer be a man. From these con- 
siderations it is evident, that the Lord flows-in with good into 
every man, the bad as well as the good ; but with this difference, 
that He is continually withdrawing the bad man from evil, and 
continually leading the good man to good ; and that the cause of 
such diflcrence is with man, because he is the recipient. 

547. Hence it may be manifest that man does evil from hell, 
and good from the Lord ; but because he believes tliat whatever 
he does he docs from himself, therefore the evil which he does 



HEAVEN AND HELL. 



adheres to him as his own. Hence it is that man is the cause ot 
his own evil, and not the Lord. Evil with man is hell with 
him ; for whether we speak of evil or of hell, it is the same 
thing. Now since man is the cause of his own evil, therefore 
also he leads himself into hell, and not the Lord; and so far is 
the Lord from leading man into hell, that He delivers him from 
hell, as far as man does not will and love to abide in his own 
e/il. All of man's will and love remains with him after death, 
(n. 470— 4S4) ; he who wills and loves evil in the world, wills and 
loves the same evil in the other life ; and then he no longer suf- 
fers himself to be withdi'awn from it. Hence it is, that the man 
who is in evil is tied to hell, and is actually there as to his spirit ; 
and after death he desires nothing more than to be where his 
own evil is. Wherefore man after death casts himself into hell, 
and not the Lord. 

54S. How this is done, shall also be told. When man enters 
the other life, he is first received by angels, who perform for him 
all good offices, and likewise converse with him concerning the 
Lord, concerning heaven, concerning angelic life, and instruct 
him in truths and goods. But if the man, now a spirit, be one 
of those who knew such things in the world, but in heart denied 
or desp'scd them, he then, after some conversation, desires and 
albo sceiks to be separated from their company. When the 
angel«. perceive this, they leave him ; after joining several other 
companies, he is at last associated with those who are in similar 
evil with himself, (see above, n. 445—452) ; when this takes 
place, he turns himself away from the Lord, and turns his face 
toward the liell with which he had been conjoined while in the 
world, where those reside who are in a similar love of evil. 
From these facts it is evident that the Lord draws every spirit 
toward Himself by means of the angels, and likewise by influx 
from heaven ; but that the spirits who are in evil strenuously 
resist, and as it were tear themselves away from the Lord, and 
fire drawn bj- theii" own e\ ils, tlius by liell, as by a roj^e ; and 
because they are drawn, and by reason of their love of evil aie 
willing to follow, it is manifest that they cast tliemselves into hell 
of their own free clioice. That this is tlie case, cannot be 
believed in the world, in consequence of the idea entertaii.ed of 
49 R 



3S6 



HE A VEN AND HELL. 



hell : nor does it in the other life appear otherwise than in t\ie 
world, before the eyes of those who are out of hell. But it does 
not ajipcar so to those who cast themselves thither, for they enter 
of their own accord ; and they who enter from an ardent love of 
evil, appear as if they were cast headlong, with their heads 
downward and their feet upward. On account of this appear- 
ance, it seems as if they were cast down to hell by Divine 
Po\\er; (on this subject more may be seen below, n. 574). 
From what has been said, it may now be seen that the Lord 
casts no one down to hell, but that every one casts himself down, 
not only while he lives in the world, but also after death when 
he comes among spirits. 

549. The Lord, from His divine essence, — which is good, love, 
and mercy, — cannot deal in the same manner with every man, 
because evils and the falscs thence derived not only resist and 
blunt, but also reject, His divine influx. Evils and the falses 
thence derived are like black clouds, which interpose themselves 
between the sun and man's eye, and take away the sunshine and 
serenity of the day. The sun, however, still continues in the 
perpetual effort to dissipate the obstructing clouds ; for it is be- 
hind thein and operating toward their dispersion ; and in the 
meantime, also, transmits something of shady light to the eye 
through various indirect passages. It is the same in the spiritual 
world. There, the sun is the Lord and the divine love, (n. 116- 
140) ; and the light is the divine truth, (n. 126-140) ; the black 
clouds there, are falses derived from evil, and the eye is the un- 
derstanding. In proportion as any one in that world is in falses 
derived from evil, he is encompassed b)' such a cloud, which is 
black and dense accordinsf to the degrees of his evil. From this 
comparison it may be seen that the Lord is constantly present 
with every one, but that He is received diflercntly. 

550. Evil spirits are severely punished in the world of spirits, 
ill order tliat thcv mav thereby be deterred from doing evil. It 
:ilsj appears as if this were the Lord's doing, when yet nothing 
of the punishment which they there suflcr is from Him. but from 
evil itself; for evil is so conjoined with its own punishment, that 
they cannot be separated. For the infernal crew desire and love 
nothing more than to do injmy, especially to inflict punishment 



HEA VEN AND HELL. 



3^7 



and torture upon others ; and they also do injury to, and inflict 
punishment on, every one who is not protected by the Lord. 
Wiierefore when evil is doi.e from an evil heart, then, because it 
r. ists away from itself all protection from the Lord, infernal 
spirits rush upon him who docs such evil, and punish him. 
This may be illustrated in some measure by crimes and their 
punishments in the world, where also they are conjoined ; for the 
!aw.i prescribe some punishment for every crime, so that who- 
ever rushes into crime, rushes also into the punishment thereof 
The only diflercnce is, that in the world crime may be concealed ; 
but in tiie other life concealment is impossible. From these 
considerations it may be seen that the Lord does evil to no one ; 
and that herein the case is similar to what we find in the world, 
where not the king, nor the judge, nor the law, is the cause of 
punishment to the guilty, because neither of them is the cause 
of the crime committed by the evil-doer. 



ALL WHO ARE IN THE HELLS ARE IN EVILS, AND IN THE 
FALSES THENCE DERIVED, ORIGINATING IN SELF-LOVE 
AND THE LOVE OF THE WORLD. 

551. All who are in the hells are in evils, and in the falses 
thence derived, and no one there is in evils and at the same time 
in truths. Nearly all the wicked in the world are acquainted 
with spiritual truths, which are the truths of the church ; foi 
they have learned them in childhood, and then from preaching and 
fi om reading the W^ord, and afterward from the conversation they 
have had respecting them. Some have even induced others to be- 
lieve that they were Christians in heart, because they knew how to 
discourse from truths with pretended afiection, and also to act sin- 
cerely as if from spiritual faith. But such of them as have thought 
within thcmseh es contrary to those truths, and have abstained from 
tlie doing of evils agreeable to their thoughts only on account of the 



388 



HEAVEN AND HELL. 



laws of their country, and with a view to reputation, honors, and 
gain, are all evil in heart, and are in truths and goods only as to 
the body, and not as to the spirit. When, therefore, external 
things are removed from them in the other life, and the internal 
things belonging to their spirits are revealed, they are altogether 
in evils and falses, and not in an^' truths and goods ; md . is 
made manifest that truths and goods resided in their memory 
merely as scientifics, which they brought forth in conversation, 
putting on the semblance of good as if from spiritual love and 
faith. When such persons are let into their internals, and conse- 
quently into their evils, they can no longer speak truths, but only 
falses, since they speak from their evils ; for to speak truths from 
evils is impossible, because the spirit is then nothing but his own 
evil, and what proceeds from evil is falsity. Every evil spirit is 
reduced to this state before he is cast into hell, (see above, n. 499— 
512). This is called being vastated as to truths and goods and 
vastation is nothing else than being let into one's internals, that 
is, into the proprium of his spirit, or into his spirit itself. (On 
this subject see also above, n. 425). 

552. When a man after death is brought into this state, he is 
no longer a man-spirit, such as he is in his first state, (concerning 
which above, n. 491-49S), but he is truly a spirit; for one who 
is truly a spirit has a face and body corresponding to his inter- 
nals, which belong to his mind ; thus his external form is the 
type or effigy of his internals. Such is the spirit after passing 
through the first and second states, spoken of above. Wherefore 
it is then known, the moment he ii seen, what his true character 
is, not only from his face, but also from his whole personal ap- 
pearance, and likewise from his speech and gestures. And 



' Th.it the evil, before they are cast down into hell, are devastated .is .0 
truths and goods, and that when those are taken away they are carried of 
(hemselves into hell, n. 6977. 7039. 7795, S210, S232. 9330. That the Lord 
(Idjs not devastate them, but that they devastate themselves, n. 7643, 7926. 
'J hat ever\' evil has in it what is false, wherefore ihey who are in evil are 
also in the false, although some of Ihem do not know it, n. 7577, S094. 
That they who are in evil, cannot but think what is false, when they think 
irom themselves, n. 7437. That all who arc in the hells speak falses from 
«vil, n. 1695, 7351, 7352, 7357. 7392. 76S9. 



HEAVEN AND HELL. 



3^9 



because he is now in himself, he cannot abide elsewhere lhan 
among those who are like him. For in the spiritual world 
there is a communication of the aflcctions and consequent 
tlioughts in an endless variety of ways ; wherefore a sjjirit is con- 
veyed to his like, as it were of himself, because he is led to ihem 
by his own aflcctlon and its dcliglit ; indeed, he even turns him- 
self in that direction, for thus he inhales his own life, or draws his 
breath freely, but not when he turns himself in another direction. 
It is to be remembered, that communication with others in the 
spiritual world takes place according to the turning of the face, 
and that every one has continually befoie him those who are in 
similar love with himself; and this, too, whichever way the body 
is turned; (see above, n. 151)- Hence it is that all infernal 
spirits turn themselves backward from the Lord to the thick 
darkness, and the darkness, which there occupy the places of the 
sun and moon of the natural world ; but that all the angels of 
heaven turn themselves to the Lord as the sun and as the moon 
of heaven; (see above, n. 123, 143, 144, 151). From these con- 
siderations it may now be manifest, that all who are in the hells 
are in evils and in the falses thence derived ; and likewise that 
they are turned to their own loves. 

553. All the spirits in the hells, when inspected in any degree 
of heavenly light, appear in the form of their own evil ; for 
every one there is the etligy of his own evil, because with every 
one the interiors and exteriors act in unity, — the interiors exhib- 
iting themselves visibly in the exteriors, which are the face, the 
bod}'-, the speech, and the gestures. Thus their quality is known 
as soon as they are seen. In general, they are forms of contempt 
of others ; of menace against those who do not pay them respect ; 
ol hatred of various kinds ; also of various kinds of revenue. Fe- 
locity and cruelty from their interiors are trans^jarent through those 
forms. But when others commend, honor, and worship them, 
tlieir faces are contracted, and have an appearance of gladness 
arising from delight. It is impossible to describe in a few word.s 
all those forms, as they actually appear, for no one of them is sim- 
ilar to another. Among those, however, who are in similar evil, 
and thence in a similar infernal society, there is a general like- 
ness, trom which, as from a plane of derivation, the faces of all 



HEA VEN AND HELL. 



theie appear to bear a certain resemblance to each other. In 
general, their f;ices are hideous, and void of life like corpses ; in 
some cases they are black ; in others they are fiery like little 
torches: in others, disfigured with pimples, warts, and ulcers; 
many appear to have no face, but instead thereof something 
hairy or bony ; and in some instances nothing is seen but teetli. 
'I'heir bodies also are monstrous ; and their speech is like the; 
S|:eech of anger, hatred, or revenge, — for every one speaks from 
his own falsity, and in a tone corresponding to his own evil. In 
a word, they are all images of their own hell. I have not been 
permitted to see what is the form of hell itself in general ; I have 
only been told that, as tlie universal heaven in one com25lex 
resembles one man, (n. 59-67), so the universal hell in one com- 
plex resembles one devil, and maj' also be presented in the efligy 
of one devil, (see above, n. 544). But the specific form of the 
bells or infernal societies, I have often seen ; for at their open- 
ings, which are called the gates of hell, there usually appears a 
monster, that represents in general the form of those who are 
within. The inhumanity of those who dwell there, is then at 
the same time represented by things shocking and horrible, 
which I forbear to mention. It is, however, to be observed, that 
such is the appearance of infernal spirits when seen in the light 
of heaven ; but among themselves they appear like men. This 
is of the Lord's mercy, that they may not appear as loathsome to 
each other, as they do to the angels. But this appearance is a 
fallacy ; for as soon as a ray of light from heaven is let in, their 
human forms are turned into monstrous ones, such as they are in 
reality, as described above ; for in the light of heaven everything 
appears as it really is. Ilencc it is, too, that they shun the light 
of heaven, and cast themselves down into their own lumen, 
which is like the light from ignited coals, and in some cases like 
that from burning sulphur. But this lumen is also turned into 
utter darkness, as soon as any light from heaven flows in upon 
It. Hence it is that the hells are said to be in thick darkness, 
and in darkness ; and that thick darkness and darkness signify 
falses derived from evil, such as arc in licll. 

554 From an inspection of those monstrous forms of spirits 
•n the hells, — which, as was said, are .all forms of contempt of 



HEAVEN AND HELL. 



39' 



o'hers, of menace against those who do not pay them honor 
and respect, and of hatred and revenge agau^st tliose wno do not 
favor tliem, — it was made manifest that, in general, they were 
all of them forms of self-love and the love of the world ; and 
that the evils whereof they are specific forms, derive their origin 
from those two loves. I have also been told from heaven, and it 
has been proved to me by much experience likewise, that those 
hvo loves, — namely, self-love and the love of the world. — rile in 
the hells, and likewise make the hells ; and that love to the Loi J 
and love toward the neighbor rule in the heavens, and likewise 
make the heavens ; also that the two former loves, which are the 
loves of hell, and the two latter, which are the loves of heaven, 
are diametrically opposite to each other. 

555. At first I wondered why it was, that self-love and the 
love of the world are so diabolical, and that they who are in 
those loves are such monsters to look upon ; since in the world 
little thought is given to self-love, but only to that pufled-up state 
of mind, outwardly manifested, which is called pride, and which, 
because it appears to the sight, is alone believed to be self-love. 
Moreover, self-love, which does not so exalt itself, is believed in 
the world to be the fire of life, whereby man is stimulated to 
seek employment, and 'to perform uses ; it is contended that, un- 
less he looked to the honor and glory to be thereby acquired, his 
mind would grow torpid. Who, say they, ever did any worthy, 
useful, or memorable deed, but for the sake of being celebrated 
and honored by others, or in the minds of others } And whence, 
it is asked, does this arise, but from the ardor of love for glory 
and honor, consequently for self.'' Hence it is unknown in the 
world, that self-love, in itself considered, is the love which rules 
in hell and makes hell with man. This being the case, I will 
first describe what self-love is, and then show that all evils and the 
falses thence derived, spring from that love as from their fountain. 

556. Self-love consists in a man's wishing well to himself alone, 
and not to othei's except for the sake of himself, — not even to the 
church, to his countr}', or to any human society; also in doing 
tfood to them solely for the sake of his own reputation, honor 
itnd glory ; for unless he sees these in the uses which he performs 
foi tlicm, he says in his heart. Of what vise is it.-* Why should J 



392 HEAVEN AND HELL. 

do tliis? What advantage will it be to me? And so he leaves 
the use undone. Whence it is evident that he who is in self-love, 
neither loves the church, nor his country^ nor society, nor any 
use, but himself alone. His delight is only that of self-love ; anil 
because the delight ^vhich proceeds from his love makes the life 
of man, therefore his life is the life of self; and the life of self is 
tlic life derived from man's proprium ; and the projDrium of man, 
viewed in itself, is nothing but evil. He who loves himself, .ovei 
those tvho belong to him, who in particular are his childrei. anJ 
grand-children, and in general all who make one with him, whom 
he calls his friends. To love these, is also to love himself; for 
he regards them as it were in himself, and himself in them. 
Among those whom he calls his friends, are also to be reckoned 
all who praise, honor, and pay their court to him. 

557. From a comparison of self-love with heavenl}' love, the 
nature of the former may be clearly seen. Hea\ enly love consists 
in loving, for their own sake, the uses or good works which a 
man performs for the church, for his country, for Iiuman society, 
and for a fellow-citizen ; for this is to love God and the neighbor, 
because all uses and all good works are from God, and are like- 
wise the neighbor that is to be loved. But whoever loves them 
for tlie sake of himself, loves them as he does his household 
domestics, merely because they render him service. Hence it 
follows, that he who is in self-love desires that the church, his 
coimtry, hinnan society, and his fellow-citizens, shoidd serve 
him, and not that he may serve them ; for he places himself" 
above them, and them below himself. So far, therefore, as any 
one is in self-love, he removes himself from heaven, because from 
heavenly love. 

558. Still furtncr : so far as any one is in lie;ivenly love, — 
which consists in loving uses and good works, and in being 
allected with delight of heart in the performance of them for the 
Bake of the church, his country, human society, and a fellow-citizen, 
— he is led by the Lord ; because tiiat is the love in which He is, 
and whicli is from Himself. But so far as anyone is in self-love, 
which consists in performing uses anil good works for the sake 
of himself, he is led by himself ; and in pioportion as anv one is 
led by himself, he is not led by the Lord: whence also it follows, 



HE A VEN AND HELL. 



3y3 



that so far as any one loves himself, he removes himself from tlie 
Divine, thus also from heaven. To be led l)y himself is to be 
led by his own proprium, and the proprium of man is nothing 
but evil ; for it is his hereditar}' evil, which consists in loving 
himself more than God, and the world more than heaven.' Man 
is let into his own proprium. thus into his hereditary evils, as 
often as he has regard to himself in the good that he does ; lor 
he looks away from good works to himself, and not away from 
himself to good works ; wherefore in his good works he iDrcscnts 
the image of himself, and not any image of the Divine. That: 
such is the case, has also been proved to me by experience. 
There are evil spu'its, whose habitations are in the middle quarter 
between the north and the west, beneath the heavens, who are 
skilled in the art of letting well-disposed spirits into their pro- 
prium, and thus into evils of various kinds ; this they accomplish 
by letting them into thoughts concerning themselves, either openly 
by praises and honors, or secretly by determinations of their 
affections toward themselves ; and so far as they succeed in this, 
they turn away the faces of the well-disposed spirits from heaven, 
darken their understandings also, and call forth evils from theil 
proprium. 

558. That self-love is the opposite of neighborly love, may be 
seen from the origin and essence of both. The love of the neigh- 
bor with him who is in self-love, commences from self, — for he 
insists that every one is neighbor to himself, — and from self as 
its centre, proceeds to all who make one with himself, with dim- 

' That the proprium of man, which he derives hereditarily from his 
parents, is nothing but dense evil, n. 210, 215, 731, S76, 9S7, 1047, 2307, 
230S, 351S, 3701, 3S12, 84S0, S550, 102S3, 102S4, 102S6, 10731. That the 
proprium of man consists in loving himself more than God, and the world 
more than heaven, and in making nothing of his neighbor in comparison 
with himself, except only for the sake of himself, thus that it consists in 
the love of self and of the world, n. 694, 731, 4317, 5660 That all evils 
9i)w from the love of self and the love of the world, when these predomi- 
.ute, n. 1307, 130S, 1321. 1594, 1691, 3413, 7255, 7376, (74S0), 74SS, 8318, 
Q335, 934S, 1003S, 10742; which are contempt of others, enmity, hatred; 
revenge, cruelty, deceit, n. 6667, 7372, 7374. 934S, 1003S, 10742. And 
that in these evils every false principle originates, n. 1047, 102S3, 102S4, 
10286. 

50 «■* 



394 



HEAVEN AND HELL. 



inution according to the degrees of conjunction with him by 
love ; and they who are out of that consociation, are made no 
account of ; and they who are opjDOsed to him and his friends, 
and to their evils, are regarded as enemies, whethei they be wise 
or upright, sincere or just, or whatever be their character. But 
spiritual love toward the neighbor commences from the Lord ; 
and fvom Him as the centre, it proceeds to all those who are 
conjoined to Him by love and faith, and is exercised toward all 
according to the quality of their love and faith.* Hence it is 
evident that the neighborly love which commences from man, is 
the opposite of that which commences from the Lord ; and that 
the former proceeds from evil, because from the proprium of 
man, but the latter proceeds from good, because from the Lord, 
who is Good Itself. It is also evident, that the love of the 
neighbor which proceeds from man and his proprium is corpo- 
real, but that which proceeds from the Lord is heavenly. In a 
word, the love of self with the man in whom it rules constitutes 
the head, and heavenly love with him constitutes the feet 



' Tliey who do not know what it is to love the neighbor, suppose that 
every man is a neighbor, and that good is to be done to every one who is in 
need of assistance, n. 6704. And the}' likewise believe, that every one is 
neighbor to himself, and thus that neighborly love begins from self, n. 6933. 
That they who love themselves above all things, thus with whom self-love 
prevails, reckon also the commencement of neighborly love from them- 
selves, n. 6710. But in what manner every one is neighbor to himself, is 
explained, n. 6933 to 693S. But they who are Christians, and love God 
above all things, reckon the commencement of neighborly love from the 
Lord, because he is to be loved above all things, n. 6706, 6711, 6S19. 6S24. 
That tlie distinctions of neighbor are as many as the distinctions of good 
from the Lord, and that good ought to be done with discrimination toward 
every one according to the qualit}' of his state, and that this is of Christian 
prudence, n. 6707, 6709, 6710, 6S18. That those distinctions are innumera- 
ble, and that on this account the ancients, who were acquainted with the 
true meaning of neighbor, reduced the exercises of charity into classes, and 
marked them with their respective names, and that hence they knew in 
what rerpect every one was a neighbor, and in what manner good was to bt? 
done 1 > every one prudently, n. 2417, 662S, 6705, 7259 to 7262. That llie 
doctii..e in the ancient churches was the doctrine of charity toward the 
neighbor, and that hence they had wisdom, n. 2417, 23S5, 3419, 3420, 4S44, 
6629. 



HEAVES AND IlEf.L 



395 



whereon he stands; and if this does not serve him, he tramples 
it under foot. Hence tlic reason why they who are cast down 
into hell, appear to fall with their heads downward toward hell, 
and their feet upward toward heaven ; (see above, n. 54S). 

559. Self-love is also of such a quality, that so far as the reins 
are given it, — that is, so far as external bonds are removed, 
which consist in fear of the law and its penalties, and of the loss 
of reputation, honor, gain, employment, and life, — -it rushes on 
in its mad career, until at last it not only desires to rule over tlia 
whole terrestrial globe, but also over the whole heaven, and over 
the Divine Himself. It knows no limit or bounds. This pro- 
pensity lurks within every one who is in self-love, although it 
does not appear before the world, where the above mentioned 
bonds restrain it. That such is the case, is obvious to every one 
from the conduct of kings and potentates, who are subject to no 
such restraints and bonds, and who rush on, subjugating pro- 
vinces and kingdoms, and, — so for as they succeed in their pur- 
poses, — aspire after unlimited power and glory. The same truth 
is still more evident from the Babylon of the present day, which 
has extended its dominion into heaven, and transferred all the 
divine power of the Lord to itself, and continually lusts after 
more. That persons of this character, when after death they 
enter the other life, are altogether opposed to the Divine and to 
heaven, and are in favor of hell, may be seen in the little trea- 
tise concerning the Last Judgment and the destruction of Baby- 
lon. 

560. l^icture to y ourself a society of such persons, all of whom 
love themselves alone, and love others only so far as they make 
one with themselves ; and you will see that their love for each 
other is not unlike that of robbers, who, so far as their associates 
act conjointly with them, embrace and call them friends ; but, so 
fiir as the\' do not act conjointly with them, and reject their dom- 
i nation, rush upon and cruelly slay them. If their interiors or 
minds be examined, it will be found that they are full of bitter 
enniit} toward each other, and that in heart they laugh at a.l jus- 
tice and sincerit}', and likewise at the Divine, whom they reject as 
of ijo account. This may be still further manifest from tiie soci- 
eties of such in the hells, treated of below. 



396 



HEAVEN AND HELL. 



561. The interiors belonging to the thoughts and afiections 
of those who love themselves above all things, are turned toward 
themselves and the world, and thus are turned away from the 
Lord and heaven. Hence they ai'e filled with evils of everj 
kind, and the Divine cannot flow-in ; for the instant it docs, it is 
immersed in their thoughts about themselves, and is defiled, and 
is likewise infused into the evils which arise from thcii pio- 
(jrium. Hence it is that all such, in the other life, look iway 
fro n the Lord toward die thick darkness which there occujoies 
the place of tlie sun in the world, and which is diametrically 
opposite to the sun of heaven, which is the Lord, (see above, n. 
133) ; thick darkness also signifies evil, and the sun of the world 
the love of self.' 

563. The evils which apj^ertain to those who are in die love 
of self, are in general, contempt of others, envy, enmity, and 
thence hostility toward all who do not favor them, hatred of various 
kinds, revenge, cunning, deceit, unmercifulncss and cruelty. 
And in respect to the things of religion, they not onlv entertain a 
contempt for tlie Divine, and for divine things. — which are the 
truths and goods of the church, — but even feel anger against 
them, which is likewise turned into hatred when man becomes a 
spirit ; and then he not only cannot endure to hear those things 
mentioned, but also burns with hatred against all who acknow- 
ledge and worship the Divine. I once conversed with a certain 
spirit, who had been in authoritj' when in the world, and had 
loved himself in an unusual degree. This spirit, at the bare 
mention of the Divine, and especially at the mention of the 
Lord's name, was moved by such hatred arising from anger, that 
lie burned with a desire to kill Him. The same spirit also, when 
his love was left unrestrained, desired to be the devil himself, 
that from self-love he might continually infest heaven. This, 
tf)0, is the desire of many who are of the Roman Catholic reli- 
gion, when they peiceive in the otiier life that the Lord las all 
power, and themselves none. 

' Thr.t the sun of the world signifies the love ot" self. n. 2441. In .vhich 
sense by adoring tlie sun is signified to adore tiiose things which are con- 
trary to heavenly love, and to the Lord, n. 2441, 105S4. That the sun 
growing hot denotes the increasing concupiscence of evil, n. S4S7 



HEA VEN AND HELL. 



397 



563. There appeared to me some spirits in the western quartet 
toward the south, who said that tiicy had been in stations of 
great chgnit}- in tlic Avorld, and that they deserved to be preferred 
above others, and to rule over them. They were examined by 
the angels in order to ascertain tlieii true quality ; and it was 
discovered that, in the discharge of the duties of tlieir oflices in 
the world, they had not looked to uses but to thcmschcs, and 
that thus they had preferred themselves to uses. But because 
ll)fy were very earnest and importunate in their desire to be set 
ever others, they were allowed to take their places among those 
whj were consulting about matters of superior imj^ortance ; but 
it was perceived that they were unable to attend to the business 
under consideration, or to see things interiorly in themselves ; 
and that they did not speak upon the subject from a regard to 
use, but from proprium, and likewise that they wished to act 
from personal favor according to their arbitrary pleasure. 
Wherefore they were dismissed from that office, and left to seek 
employment for themselves elsewhere. They therefore proceeded 
further into the western quarter, where they were received first 
in one place and then in another ; but they were ever^-where told, 
that they thought only of themselves, and of nothing except on 
their own account ; consequently that they were stupid, and only 
like sensual corporeal spirits. On this account, wherever they 
went they were sent away. Some time afterward, I saw them 
reduced to extreme poverty, and asking alms. Hence also it 
was made manifest, that however they who are in self-love, 
mav, from the fire of that love, seem to speak in the world like 
wise men, still it is only from the memory, and not from any 
rational light. Wherefore in the other life, when it is no longer 
permitted to reproduce the things of the natural memory, they 
are more stupid than others; the reason of which is, that they 
aie separated from the Divine. 

56^. There are two kinds of dominion , one is that of love to* 
v'.'jrd the neighbor, and the other that of self-love. These two 
kr.ids of dominion are, in their essence, altogether opposite to 
each other. He who exercises rule from love toward the neighbor, 
wishes to do good to all, and loves nothing more than to perform 
uses, that is, to serve others ; (by sei'\'Ing others is meant to seet 



398 



HE A VEN AA'D HELL. 



their good, and to perform uses, whether it be to the church, to 
the country, to society, or to a fellow-citizen) ; this is his love, 
and this the delight of his heart. So fiir also as he is exalted to 
dignities above others, he is glad ; 3'et not on account of the dig- 
nities, but on account of the uses which he is then able to per- 
form in greater abundance, and of a higher order. Such is the 
dominion that is exercised in the heavens. But he who rules 
from the love of self, wills good to no one but himself alone ; 
die uses which he performs are for the sake of his own honoi 
and glory, which to him are the only uses. His end in sei-ving 
others is, that he ma}' himself be sei^ved, honored, and exalted 
to dominion. He courts dignities, not for the sake of the good 
service which may thereby be rendered to his country and to the 
church, but in order that he may be in eminence and glory, and 
thence in the delight of his heart. The love of dominion also 
remains with every one after his life in the world. Those who 
have exercised authority from neighborly love, are also entrusted 
with authority in the heavens ; but then, it is not they who rule, 
but the uses which they love ; and when uses ride, the Lord 
rules. But they who in the world have exercised authority from 
self-love, after their life on earth are in hell, where tlicy are vile 
slaves. I have seen the mighty ones, who in the world had 
exercised dominion from the love of self, cast among those of the 
meanest class, and some of them among those there who inliabit 
privies. 

565. But as to the love of the world, this is not opposed to 
heavenly love in so great a degree as the love of self, because so 
great evils do not lie concealed within it. The love of the world 
consists in desiring to secure for one's self the wealth of others, 
by every kind of artifice, in setting the heart on riches, and in suf- 
fering the world to withdraw him and lead him away from spir- 
itual love, — which is love toward the neighbor, — and thus from 
heaven and from^the Divine. But this love is manifold. There 
is the love of wealth for the sake of being exalted to honors, which 
are the only objects loved. There is the love of honors and dig- 
nities with a view to the increase of wealth. Thcic is the love 
of wealth for the sake of the various uses, which afford delight in 
the world. There is the love of wealth for its own sake, such as 



HEAVEN AND HELL. 399 

belongs to the avaricious ; and so on. The end for which wealth 
is sought, is called its use ; and the end or use is that from wliich 
the love derives its quality ; for the love is of such a quality as is 
the end had in view, and all other things are subservient to it. 



WHAT IS MEANT BY HELL FIRE, AND WHAT BY GNASHING 

OF TEETH. 

566. What is meant by the everlasting fire, and the gnash- 
ing of teeth, which are mentioned in the Word as the portion of 
those who are in hell, has hitherto been known to scarcely any 
one. The reason is, because people have thought materially con- 
cerning those things which are in the Word, not being acquainted 
with its spiritual sense. Wherefore by fire, some have under- 
stood material fire ; some, torment in general ; some, remorse of 
conscience ; and some have supposed that the expression is used 
merely to excite terror, and thus deter men from crimes. And 
by the gnashing of teeth, some have understood the literal act ; 
some, only a sense of horror, like that experienced when such 
collision of the teeth is heard. But whoever is acquainted with 
the spiritual sense of the Word, may know what everlasting fire 
is, and what the gnashing of teeth ; for in every expression and 
sentence in the Word, is contained a spiritual sense, since the 
Word in its bosom is spiritual ; and what is spiritual cannot be 
expressed before man otherwise than in a natural manner, be- 
cause man is in the natural world, and thinks from the things of 
that world. What, therefore, is meant by the everlasting fire, 
and the gnashing of teeth, into which the wicked as to their 
spirits come after death, or which their spirits, which are then ;tl 
the spiritual world, suffer, shall be told in what now follows. 

567. There are two origins of heat ; one from the sun of 
heaven, which is the Lord, and the other from the sun of the 
world The heat which is fiom t^he sun of neaven, or the Lord, 



400 



HEAVEN AND HELL. 



is spiritual heat, which in its essence is love, (see above, n. 126- 
140) ; but the heat from the sun of the world is natural heat, 
A^hich in its essence is not love, but serves spiritual heat or love 
for a receptacle. That love in its essence is heat, is evident from 
the fact that the mind, and thence the body, becomes warm 
from love, and according to its degree and quality ; and this, man 
experiences alike in winter as in summer. The heating of tlie 
lilood :s a further confirmation of the same truth. That natural 
heat, which exists from the sun of the world, serves spiritual heat 
for a receptacle, is manifest from the 'leat of the body, v'^'ch is 
pi^oduced by the heat of its spirit, and supplies the place "-hereof 
in the body ; but it is more strikingly evident from the eficct of 
the vernal and summer heat upon animals of every kind, which 
then every year renew their loves. Not that the latter heat pro- 
duces this eficct, but it disposes their bodies to receive the heal 
wliich also flows into them from tlic spiritual world; for the 
* piritual world flows into the natural, as cause into eficct. Who- 
ever imagines that natural heat produces their loves, is much de- 
ceived ; for tliere is an influx of tlie spiritual world into the na- 
tin^al, and not of the natin al \vorld into the spiritual ; and all love 
is sjoirltual, since it belongs to the life itself. lie, likewise, wiio 
imagines that any thing exists in the natural world without the 
influx of the spiritual world, is equally deceived ; for what is na- 
tural exists and subsists only from wiiat is sjDiritual. And the 
subjects of the vegetable kingdom also derive their germinations 
from influx out of that world ; the natural heat of spring and 
summer, merely disposes the seeds into their natural forms, by 
expanding and opening them, so that influx from the spiritual 
world may act as the cause of their germination. These things 
are adduced, that it may be known lliat ther<^ are two kinds 
of heat, namely, spiritual and natural ; and that spiritual heat is 
fiom tlie sun of iieaven, and natural heat from the sun of the 
world ; and tliat the influx of the former into the latter, and the 
su'jscquent co-operation of botli, present the eflccts which appear 
l)cfore the eyes of men in the world.' 



' That there is an influx of the s]iiritual world into the natural A->^rld, 
n. 6053 to 605S, 6189 to 6251, 6307 to 6327, 6466 to 6495, 6598 to 6626. ThM 



HEA VEN AND HELL. 



401 



^6S. Spiritual heat with man is the heat of his life, because, 
as was said above, in its essence it is love. This heat is what is 
meant by fire in the Word ; love to the Lord and neighborly love 
being meant by heavenly fire, and self-love and the love of dm 
world, by infernal fire. 

569. Infernal fire or love exists from the same origin as hea- 
venly fire or love, namely, from the sun of heaven, or the Lord; 
but it is made infci nal by those who receive it. For all influx 
from the spiritual world varies according to its reception, 01 
according to the forms into which it flows, just as the heat and 
light of the sun of the world are modified by their recipient sub- 
jects. The heat from this sun, flowing into shrubberies and beds 
of flowers, produces vegetation, and likewise draws forth pleas- 
ant and delicious odors ; but the same heat flowing into excre- 
mentitious and cadaverous substances, produces putrefaction, and 
draws forth noisome and disgusting stenches. So Uie light from 
the same sun produces, in one object, beautiful and pleasing 
colors, in another, ugly and disagreeable ones. The case is 
similar in regard to heat and light from the sun of heaven, 
which is love. When heat or love from that sun flows into 
goods [/. c, into good and orderly human forms], as with good 
men, spirits, and angels, it renders their goods fruitful ; but when 
it flows into the wicked, it produces the contrary effect, for their 
evils either suffocate or pen^ert it. So the light of heaven, when 
it flows into the ti'uths of good, imparts intelligence and wisdom ; 
but when it flows into the falses of evil, it is there turned into 
insanities and fantasies of various kinds. Thus in every instance 
the effect is according to reception. 

570. Because infernal fii^e is the love of self and of the world, 
it is therefore every lust which springs from those loves ; for lust 
is love in its continuit}', since what a man loves, this he cor.*:'.::!.!- 
ally lusts after ; and it is likewise delight, for what a man lo\es oj 
lusts after, when he obtains it, he perceives to be delightful ; noi 
is heart-felt delight communicated to him from any other source. 



there is influx also into the lives of animals, n. 5S50. And likewise into 
;he subjects of the vegetable kingdom, n. 364S. That this influx is a con- 
tmual endeavor to act according to divine order, n. 62 11 at the end. 
51 



402 



HEA VEN AND HELL. 



Infernal fire, therefore, is the lust and delight which spring from 
the love of self and the world as from their fountain. The evils 
originating in those two loves, are contempt of others, enmity 
and hostility against those who do not favor them, envy, hatred, 
nnd revenge, and as a consequence of these, savageness and 
c.ruelt}'. And in regard to the Divine, thev consist in the denial, 
luid thence in the contempt, mocking, and reviling, of the holy 
things belonging to the church ; and after death, when man lu;- 
cones a spirit, these evils are turned into anger and hatied 
against those holy things; (see above, n. 502). And because 
these evils continually breathe the destruction and murder of 
those wliom they regard as enemies, and against whom they 
burn with hatred and revenge, therefore it is the delight of their 
life to wish to destroy and kill ; and when they are unable to do 
this, they still delight in the wish to do them mischief and harm, 
arid vent their rage against them. These are the things which 
are meant by fire in the Word, where the wicked and the hells 
are ti'eated of, some passages from which I will here adduce by 
way of confirmation. '•'•Every one is a hypocrite attd an cvil- 
dodr, and every inoitth speakcth folly. — For ■wichcdness burn- 
eth as the Jire ; it dcvourcth the briers a?id thorns.^ and kindlcth 
the thickets of the forest.^ and they raise themselves like the 
lifting up of smoke. — And the people are become the food of 
fre; no man spareth his brother." Isaiah ix. 17, iS, 19. "/ 
tvill sho'O wonders in heaven and in the earth., blood, and fre., 
and pillars of smoke; the szin shall be turned into darkness." 
Joel ii. 30, 31. '•'■The earth shall become barnitig pitch ; night 
and day it shall 7iot be extinguished ; its smoke shall ascend 
for ever." Isaiah xxxiv. 9, 10. '■'■Behold the day cotneth that 
shall burn like a furtzace, a/id all the protid, and every one 
that doeth wickedness, shall be stubble; and the day that co7ni th 
shall burn them up." Mai. iv. 1, '■'•Babylon is become the hahi' 
tat ion of demons. — And they cried when they saw the sfnnke 
of her burning. — Her smoke asccndeth for ages of ages.* 
Apoc. xviii. 2, iS; chap. xix. 2. He opened the bottomless pit, 
and there came up smoke from the pit., as the smoke of a great 
furnace; and the sun and the air were darkened by the smoke 
of the pit." Apoc. ix. 2. '•'•Out of the mouths of the horse* 



HE A VEN AND HELL. 



103 



went forth Jlrc, smoke., and bi-hnstone ; by these the third pari 
of men ivere killed, by the Jirc, by the smoke, a}id by the brim- 
sto?ie." Apoc. xi. 17, iS. " Whosoever zuorshipcth the beast, 
shall drink of the -wine of the -wrath of God, mixed with new 
wine in the cup of His anger, aiid shall be torincjited with 
fre a7id brimstone." Apoc. xiv. 9, 10. '■'■•The fourth angel 
poured out his vial upon the sun, ajid it was given him to 
scorch vieti with fre; therefore 7nen were scorched with a great 
heat." Apoc. xvi. 8, 9. '•'•They were cast iiito a lake burning 
with fre and brimstone." Apoc. xix. 20; chap. xx. 14, 15 ; chap, 
xxi. S. '•'•Every tree that bringeth not forth good fruit, shall be 
cut down and cast into the fre." Matt. iii. 10 ; Luke iii. 9. " The 
Son of jnan shall send forth his atigels, and they shall gather 
together out of his kingdom all things that offend, and those 
that do iniquity, and shall cast them into the furnace of fire" 
Matt. xiii. 41, 42, 50. '•'•The king shall say to those on the left 
hand. Depart from JSIc, ye cursed, into everlastifig fire, pre- 
pared for the devil and his angels." Matt. xxv. 41. '■'•They 
shall be cast into everlasting fire — into the hell of fire — where 
their worm shall 7iot die, and the fire shall ttot be quenched" 
INIatt. xviii. S, 9 ; Mark ix. 43-49. '■'■The rich mail in hell said 
to Abraham, that he was tormented in fiame." Luke xvi. 24. 
In thcoe, and in many other passages, by fire is meant the lust 
arising from self-love and the love of the world ; and by the 
smoke ihence issuing, is meant the false derived from evil. 

571. Since the lust of doing evils which originate in the love of 
self and of the world, is meant by infernal fire, and since this is the 
lust of all in the hells, (see the foregoing chapter), thei-eforc also 
when the hells are opened, there is seen as it were a volume of 
fire and smoke, like that arising from buildings on fii'e, — a dense 
fiery appearance from the hells where self-love prevails, and a 
flaming appearance from the hells where the love of the world 
prevails. But when they are closed, this fiery appearance is not 
F,cen, but instead thereof, an appearance like a dark mass of co j- 
Jciised smoke. Nevertheless the same fire continues to rage 
within, whicli is also perceptible from the heat thence exhaling. 
That heat is like the heat from burnt ruins after a fire, in some 
Dirtces like that from a heated furnace, and in others like that 



4"4 



HEA VEN AND HELL. 



from a hot bath. When this heat flows hi with man, it excites m 
him hists, and in the wicked, hatred and revenge ; and it renders 
the sick insane. Such is the fire, or such the heat, with those 
who are in the above-mentioned loves, since, as to their spirits, 
they are bound to the hells in which those loves prevail, even 
while they live in the bod}'. But it is to be observed, that the) 
who are in the hells are not in fire, but that the fire is an appear- 
ance ; for they are not sensible of any burning there, but only of 
a heat sucl as they before experienced in the world. The ap 
pearance of fire is from correspondence ; for love corresponds to 
fire, and all things which appear in the spiritual world, appear 
according to correspondences. 

572. It is to be borne in mind, that this fire or infernal heat is 
tiu"ned into intense cold when heat flows in from heaven ; at 
such times the infernals shiver like persons seized with a cold 
fever, and are also inwardly tortured. The reason of this is, 
because they are utterly opposed to the Divine ; and the heat of 
heaven, which is divine love, extinguishes the heat of hell, which 
is the love of self, and with it the fire of their life ; whence come 
such cold and consequent sliivcring, and likewise torture. Then, 
too, thick darkness ensues, and thence infatuation and blindness. 
This, however, rarely happens ; only when violent outrages in- 
crease beyond measure, and require to be quelled. 

^73. Because infernal fire denotes every lust to do evil whicl 
flows from the love of self, therefore it also denotes such torment 
as exists in the hells. For the lust derived from that love is, with 
those inflamed by it, the lust of injuring others who do not honor, 
revere, and worship them ; and in proportion to the anger thence 
conceived against such individuals, and to the hatred a'.id revenge 
a:ising therefrom, is tlieir lust of exercising cruelty toward them. 
And when such lust rages in every one in a society which is 
restrained by no external bonds, such as the fear of the law, and 
of the loss of reputation, honor, gain, and life, then every one, 
fiom the impulse of his own evil, attacks his fellows, and as far 
as he is able, subjugates them, and brings the rest under his con- 
trol, and takes delight in exercising cruelty toward those who do 
not submit. This delight is intim,ately conjoined with the delight 
of tyrannous rule, insomuch that they exist in a similar degree. 



HEAVEN AND HELL. 



since the delight of doing injury is inherent in enmils', envy, hatred, 
and revenge, which are the evils of that love, as was said abo\ e. 
All the hells are societies of this description. Wherefore every 
one there cherishes hatred in his heart toward every othei one, 
and from hatred breaks out into savage cruelties toward him, so 
far as he obtains the mastery. These cruelties, and the torment 
which they cause, are also understood by infernal fire; for they 
pre the effects of infernal lusts. . 

574. It was shown above, (n. 54S), that an evil spirit of his 
own accord casts himself into hell, although such torments exist 
there ; wherefore also it shall be briefly explained how this comes 
to pass. From every hell there exhales a sphere of the lusts in 
which its inhabitants are. When this sphere is perceived by one 
who is in similar lust, he is affected at heart, and is filled with 
delight ; for lust and its delight make one, since whatever any one 
lusts after, is delightful to him. Hence the spirit turns himself 
toward the hell whence the sphere proceeds, and from delight 
of heart longs to go thither; for as yet he is not aware that such 
torments exist there ; and he who knows it, still desires to go 
f'here ; for no one in the spiritual world can resist his own lust, 
s.nce the lust belongs to his love, and the love to his will, and 
the will to his nature ; and every one there acts according to his 
nature. When, therefore, a spirit of his own accord, or from his 
own freedom, directs his course to his own hell, and enters it, he 
is at first received in a friendly manner, and is thus led to believe 
that he has come among friends. This, however, continues only 
for a few hours. In the mean time he is examined with a view 
to discover the degree of his cunning, and thence of his power. 
When this is ascertained, they begin to infest him ; and this tliej 
do in various ways, and with gradually increasing violence and 
se\ crity. This is done by introducing him more interiorly and 
deeply into hell ; for the spirits are more malignant, in proportion 
as the hell the}' inhabit is more interior and deep. After the first 
11 festations, they begin to torture him with cruel punishments 
w hicli they continue until he is reduced to the condition of a slave. 
But because rebellions commotions continually exist there, since 
every one in hell desires to be the greatest, and bums with hatred 
toward others, therefore fresh outrages occur. Thus one scene 



HEA VBN AND HELL. 



is changed into another. Wherefore they who have becA made 
sLives, are taken out of their thraldom, that they may ass tr some 
new devil in subjugating others ; when they who refuse tc er.bmit, 
and to yield implicit obedience, are again tormented in various 
ways, And this goes on perpetually. Such are the torn>ents of 
Loll, which are called infernal fire. 

575. But the gnashing of teeth is the continual dispute and 
combat of falses with each other, consequently of those who are 
in falses, coupled also with contempt of others, with enmity, 
mockery, ridicule, and reviling ; which evils also burst fortl into 
various kinds of butchery ; for every one fights for his own 
falsity, and calls it truth. These disputes and combats are heaid 
out of those hells like the gnashing of teeth, and are likewise 
turned into gnashing of teeth, when truths from heaven flow in 
thither. In those hells, are all they who have acknowledged 
nature and denied the Divine ; in the deeper hells, they vvho 
have confirmed themselves in such acknowledgment and denial. 
These, because they are unable to receive any light from heaven, 
and thence are unable to see anything inwardly in themselves, 
are therefore most of tlicm corporeal sensual spirits, or such as 
believe nothing but wliat they see with their eyes and touch with 
the hands. Hence all the fallacies of the senses are truths to 
them ; and it is from these, also, tliat they dispute. It is for this 
reason, that their disputes are heard like gnashings of teeth ; for 
all falses in the spiritual world are grating, and the teeth corre- 
spond to tlie ultimate things in nature, and likewise to the ulti- 
mate things with man, which arc corporeal sensual.' That there 
is gnashing of teeth in the hells, may be seen. Matt. viii. 12; 
chap. xiii. 43, 50; chap. xxii. 13 ; chap. xxiv. 51 ; chaj^. xxv. "^o* 
Luke xiii. 28. 



' Concerning the correspondence of the teeth, n. 5565 to 5568. Thai 
they who are merely sensual, and have scarcely anything of spiiituii 
light, correspond to the teeth, n. 5565. That tooth in the Word, sigi;ifici 
the sensual, which is the ultimate of the life of man, n. 9052, 9062. That 
gnashing of teeth in the other life arises from those who believe that n»- 
ture is everything, and the Divine nothing, n. 556S. 



HEA VEN AND HELL. 



4C7 



THE WICKEDNESS AND DIABOLICAL ARTS OF INFERNAL 

SPIRITS. 

576 The supei'ior excellence of spirits in comparison with 
men, may be seen and comprehended by every one who thinks 
interior!}', and knows anything about the operations of his own 
mind. For man can in a moment of time consider, think over, 
and form conclusions upon, more subjects than he can utter or 
express ii. writing in half an hour. From this it is evident what 
superior excellence man has when he is in his spirit, conse- 
quently when he becomes a spirit ; for it is the spirit that thinks, 
and the body whereby the spirit exjjresses its thoughts in speak- 
ing: or writing. Hence it is that the man who becomes an angel 
after death, possesses intelligence and wisdom ineflable as com- 
])arcd with that which he possessed when he lived in the world ; 
for when he lived in the world, his spirit was bound to the body, 
and by the body was in the natural world. Wherefore what he 
then thought spirituall)', flowed into natural ideas, which are 
respectively general, gross, and obscure, and incapable of receiv- 
ing the innumerable things which belong to spiritual thought, 
and which also involve them in the dense shades arising from 
worldly cares. It is otherwise when the spirit is released from 
the body, and comes into its spiritual state, as is the case when it 
passes out of the natural into tlie spiritual world, which is its 
peculiar realm. That its state then, as to thoughts and affections, 
immensely excels its former state, is evident from what has now 
been said. Hence it is, that the angels think things that are incf 
fable and inexpressible, consequently such as cannot enter into the 
natural thoughts of man ; although every angel was born a man. 
and lived as a man, and then seemed to himself to be no wisei^ 
tlian other men. 

577. In the same degree in which there is wisdom and intelli 
{^once with angels, there is also wickedness and cunning with 
infernal spirits. For the cases are similar; because when the 
spirit of man is released from the bod)', it is in its own good 01 
in its own evil, — an angelic spirit in his own good, and an infer 



4o8 



HEAVEN AXD HELL 



ual spirit in his own evil. For every spirit is his own good or 
his own evil, because he is his own love, as has been frequently 
said and shown above. Wherefore, as an angelic spirit thinks, 
wills, speaks, and acts from his own good, so does an infernal 
spirit from his own evil ; and to think, will, speak, and act, from 
evil itself, is to do so from all the things which are included in 
the evil. It was otherwise when he lived in the body. The evil 
!)f the man's spirit was then restrained by the bonds, in which 
e.ery one is held by the law, by his love of gain and honor, 
and through fear of losing them ; on which account the evil of 
his spirit could not then break out, and manifest itself in its own 
intrinsic nature. Besides, the evil of the man's spirit then lay 
wrapped up and veiled in external probit}-, sincerity, justice, and 
die aflection of truth and good, of which such a man has made 
an oral profession, and has assumed an appearance for the sake 
of the world. Under these outward semblances, the evil lay so 
covered up and concealed, that he was scarcely aware himself 
that his spirit contained so great wickedness and subtlety, or 
that in himself he was such a devil as he becomes after death, 
when his spirit comes into itself, and into its own nature. Such 
wickedness then manifests itself as exceeds all belief. There are 
thousands of evils which burst forth from evil itself, among 
which, also, are such as cannot be expressed in the words of any 
language. I have been permitted to learn and comprehend their 
nature by mucli experience ; for it has been granted me by the 
Lord to be in the spiritual world as to my spirit, and at the same 
time in the natural world as to my body. This I can testify, 
tliat tlicir wickedness is so great, that it is hardly possible to 
describe a thousandth part of it ; and furthermore, that unless 
the Lord protected man, it would be impossible for him ever to 
be rescued from hell ; for there are with every man both spirits 
from hell and angels from heaven, (see above, n. 292, 293) ; 
and the Lord cannot protect a man, unless he acknowledge the 
Divine, and live the life of faith and charity ; for otherwise, he 
averts himself from the Lord, antl turns toward infernal spirits, and 
tlius becomes imbued as to his spirit with similar wickedness 
Nevertheless, man is continually witlidrawn by the Lord from 
the evils, whicli on account of his consociation vvith those spirits, 



HEA VEN AND HELL. 



he attaches, and as it were attracts, to himself; for if he cannot 
be restrained by internal bonds, which are those of conscience, 
and which are not accepted if he denies the Divine, still he is 
wiLiihcld by external bonds, which, as was said above, are the 
fear of the law and its penalties, and of the loss of gain, and the 
privation of honor and reputation. Such a man may, indeed, be 
restrained from evil acts by the delights of his love, and by the 
ibar of the loss and privation of them, but he cannot be brought 
into spiritual goods ; for so far as he is led toward these, he med- 
itates cunning and deceit, by simulating and counterfeiting deeds 
that are good, sincere, and just, with a view to persuade others 
to think well of him, and thus to deceive them ; this cunning 
adds itself to the evil of his spirit, and gives it a form, and im^ 
hues it witli a qualit\- like its own. 

578. The worst of all. are thev who have been in evils origi- 
nating in self-love, and who at the same time acted from interior 
deceit, — for deceit enters more deeply than any other evil into the 
thoughts and intentions, and infects them W'ith its poison, and 
thus destroys all of man's spiritual life. Most of these are in tlie 
hells at the back, and are called genii ; and it is their peculiar 
delight to render themselves invisible, and to flit about others like 
phantoms, covertly infusing evils which they scatter around as 
vipers do their poison : these suffer more dreadful torment tlian 
the rest. But they who have not been deceitful, and have not 
been filled with malignant cunning, and yet were in evils derived 
from the love of self, are also in the hells at the back, but not in 
so deep ones. But they who have been in evils derived from the 
love of the world, are in the hells in front, and are called spirits. 
These are not such evils, that is, they are not such hatreds and 
revenges, as those who are in evils from the love of self ; and 
consequently they have not such malice and cunning ; on which 
account, also, their hells are more mild. 

579. 1 have been permitted to learn by exjDcrience the peculiai 
]nnlitN of the wicjcedness of those who are called genii. These do 
nut o()erate upon, and flow into, the thoughts, but into the aflections, 
which they perceive, and smell out, as dogs do wild beasts in 
a forest. When they perceive good affections in another, they 
instantly turn them into evil, leading and bending them in a won- 

62 s 



HEAVEN AND HELL. 



derful manner by his delights ; and this so clandestinely, ano 
with such malignant art, that the other knows nothing of it, — foi 
they dextrously guard against any idea of what they are about 
entering into his tliought, since they would thereby be discovered. 
They are seated, with man, beneath the hinder part of the head. 
These, when in the world, were men who deceitfully captivated 
the minds of others, leading and persuading them through the 
deliglits of their aflections or lusts. But those spirits are pre- 
vented by the Lord from approaching any man, of whose refor- 
mation there is any hope ; for they arc of such a nature, that they 
are able not only to destroy man's conscience, but also to excite 
his hereditary evils, which otherwise lie concealed. \Vheretbre, 
m order that man may not be led into those evils, it is jarovided 
by the Lord that these hells should be entirely closed ; and when, 
after death, any man whose character is similar to that of these 
genii, comes into the other life, he is instantly- cast into their hell. 
Those spirits also, when they are inspected as to their deceit and 
cunning, appear like vipers. 

5S0. What dreadful wickedness belongs to infernal spirits, is 
manifest from their nefarious arts, which are so many, that to 
enumerate them would fill a volume, and to describe tlicm woidd 
require many volumes. Nearly all those arts are unknown in the 
world. OxE kind relates to the abuse of con espondences : a 
SECOND, to the abuses of the idtimatcs of divine order: a tiiikd, 
to the commiuiication and influx of thoughts and aflections, by con- 
versions [or turning toward the subject of the operation], by inspec- 
tions [or fixing the sight upon him], and by operating through other 
spirits distant from themselves, and through emissaries sent forth 
from themselves : a fourth, to operations by means of fanta- 
sies : a FiKTii, to ejections out of themselves, and consequent 
presence in a diflerent place from that in which they are in the 
body : a sixth, to pretences, persuasions, and lies. Lito these 
arts the spirit of a wicked inan comes of himself, when he is 
released fi'om the bodv ; lor they are inherent in the nature of the 
evil in which he then is. By these arts tliey torment each oilier 
in the hells. But as all of them, except tiiose which are efl'ecter? 
by jDretences, persuasions, and lies, are unknown in the world, ) 



HEAVEN AND HELL. 



shall not here describe them specifically, both because they w-iiild 
not be comprehended, and because of their direful nature. 

5S1. The reason that torments in the hells are permitted l \ the 
Lord, is because evils cannot otherwise be restrained and sub- 
dued. The only means of restraining and subduing them, and 
of keeping the infernal crew in bonds, is the fear of pimislimont. 
There is no other means ; for without the fear of punisliment and 
torture, evil woultl rush headlong into deeds of madness, and all 
would be chaos, like a kingdom on earth where there is no law 
and nc punishment. 



THE APPEARANCE, SITUATION, AND PLURALITY OF THE 

HELLS. 

5S3. In the spiritual world, or the world inhabited by spirits 
and angels, there appear objects similar to those in the natiu\al 
world, or tliat inhabited by men, — so similar, indeed, that as to 
outward aspect there is no difference. There appear in that 
world plains and mountains, rocks and hills, and valleys between 
them, besides waters, and many other things which are seen on 
earth. But still they are all from a spiritual origin ; on which 
account they are visible to the eyes of spirits and angels, but not 
to the eyes of men, because men are in the natm^al world ; and 
spiritual beings see those objects which are from a spiritual 
origin, and natiu'al beings, those which are from a natm^al origin. 
Wherefore man cannot possibly with his eyes behold the objects 
whicli are in the sjoiritual world, until he becomes a sjiirit aftei 
death, unless it be granted him to be in the spirit. Nor, on the 
otlicr hand, can an angel or spirit see anything whatever in (he 
latural world, unless he be present with a man to whom it 'j 
pcir.iitted to speak with angels and spirits; for tiic eyes of ir.nn 
are adapted to tlie reception of the light of the natural woi hl, 
and the eyes of angels and spirits, to the reception of the liglit 
of the spiritual world ; and yet both have eyes altogether similar 



412 



HEAVEN AND HELL. 



•n ap])earance. That the sph-itual world is of such a nature, ia 
something which the natural man cannot comprehend, and least 
of ail the sensual man, who believes nothing but what ne sees 
with his bodily eyes, and touches with his hands, consequently 
what he becomes acquainted with through the sight and .ouch ; 
and since he thinks from those things, therefore his thought .s 
material and not spiritual. Such being the similarity between 
llie spiritual and the natural worlds, therefore man, immediately 
after death, scarcely knows but that he is still in the world where 
he was born, and from which he has departed ; for which reason, 
also, death is called only a translation from one woild to another 
like It. That there is such a similarity between the two worlds, 
may be seen above, Avhere representatives and appearances in 
heaven were treated of, (n. 170-176). 

553. In the more elevated places of the spiritual world, are the 
heavens ; in the low^ ones there, is the world of spirits ; beneath 
both these, are the hells. The heavens do not appear to the 
spirits who are in the world of spirits, except when their interior 
sight is opened ; yet they occasionally appear as mists or as 
bright clouds : the reason is, because the angels of heaven are in 
an interior state as tc intelligence and wisdom, and thus above 
the siglit of those who are in the world of spirits. But the 
spirits who are in the plains and valleys, see each other ; yet 
vvlien they are separated there, as is the case when they are let 
into tiieir interiors, the evil spirits do not see the good, thoug i 
these can see the evil ; but the good turn themselves away from 
the evil, and spirits who turn themselves aw'ay become invisible. 
But the hells do not appear, because they are closed; only tlie 
entrances, wliich are called gates, are seen when they are openid 
to let in other similar spirits. All the gates leading to the hells 
open from the world of spirits, and none of them from heaven. 

554. The hells are everywhere, both under the mountains, 
bills, and rocks, and under the plains and valleys. The openings 
or gates to the hells which are imdcr the mountains, hills, and 
rocks, appear to the sight like holes and clefts of the rocks, 
some of them widely extended and spacious, others strait and 
narrows ;ind most of them rugged. All, when looked into, ap- 
pear dark and dusky ; but the infernal spirits who are within 



HEA VEN AND HELL. 



tlicm, arc in such a kind of light resembling that from ignited 
coals. Their eyes are adapted to th.e reception of that liglit, 
because while tiie}' li\ed in the world they were in tlTick dark- 
ness in respect to divine truths, in consequence of denying them, 
and in light as it were in respect to falsities, in consequence of 
allirming tliem ; \v this wa}' the sight of their eyes was foimed in 
accommodation to that light Hence also it is, that the ligl t of 
hc-avcn is thick darkness to them ; wherefore, when they come onl 
of llieir dens, tiiey see nothing. From which facts it ■was made 
abundantly evident, that man comes into the light of heaven so 
far as he acknowledges the Divine, and confirms with himself 
the things belonging to heaven and the church ; and that he comes 
into the thick darkness of hell so far as he denies the Divine, 
and confirms with himself the things which are contrary to those 
of heaven and the church. 

555. The openings or gates leading to the hells which are 
beneath the plains and valleys, arc widely diffei"ent in their aji- 
pearance. Some are like those which are beneath the moun- 
tains, hills, and rocks ; others are like dens and caverns ; others 
like great chasms and whirlpools ; others like bogs ; and others 
like stagnant pools of water. All are co\'ered over, nor are 
they opened except when evil spirits from the w^orld of spirits 
are cast in ; and when they arc opened, there is an exhalation 
from them, either like fire accompanied with smoke, similar to 
what appears in the air from buildings on fire, or like flame 
without smoke, or like the soot which issues from a chimney on 
fire, or like a mist and thick cloud. I have heard that the in- 
fernal spirits themselves neither see nor feel these things, because 
w'len the}' are in them they are as if in their own atmosphere, 
an 1 thus in the delight of their life; and the reason is, because 
such objects correspond to the evils and falses in which they are 
immersed ; namely, fire to hatred and revenge ; smoke and soot, 
to the falses arising therefrom ; flame, to the evils of the love of 
self ; and a mist and thick cloud, to the falses thence proceeding. 

556. I have also been permitted to look into the hells, and to 
see what sort of places they are within ; for wdien the Lord 
pleases, a spirit or angel who is above, can look c'nwn into the 
lowest depths, and observe the character of the objects there. 



HEA VEN AND HELL. 



notwithstanding the coverings. Thus, too, have I been permit- 
ted to look into tlicm. Some hells appeared to the siglit lilcc 
caverns and dens in rocks tending inward, and then also ob- 
liquely or perpendicularly downward. Some appeared like 
caves and dens, such as \vild beasts inhabit in forests. Some 
liive vaulted caverns and grottoes, such as are seen in mines, 
with caves tending toward lower regions. Alost of the hells aie 
threefold ; the superior ones within appear in thick darkness, 
because inhabited by spirits who are in the falses of evil ; but 
the inferior ones appear fiery, because inhabited by spirits wiio 
are in the evils themselves ; for thick darkness corresponds to the 
falses of evil, and fire to the evils themselves ; and in the deeper 
hells reside those who have acted interiorly from evil ; but in the 
less deep, those who have acted exteriorly, that is, from the 
falses of e\ il. In some hells there appear as it were the ruins 
of houses and cities after a conflagration, among which ruins 
the infernal spirits dwell and conceal themselves. In the milder 
hells there appear as it were rude huts, in some cases contiguous, 
resembling a city with lanes and streets. Wiliiin their habita- 
tions, infernal spirits are engaged in continual quarrels, enmities, 
blows, and fightings, while in the streets and lanes are robberies 
and depredations. In some hells there are nothing but brothels, 
which are disgusting to behold, being full of all sorts of filth and 
excrement. There are also dark forests, in which infernal spirits 
roam like wild beasts, and where likewise tiiere are subterranean 
dens, in which the\' take refuge when closely pursued by others. 
There are deserts likewise where all is sterile and sandy ; and 
in some places rugged rocks, with caverns in them ; in otiier 
places are also huts. Into these desert places are cast out from 
the hells, such as have sufiered the extremity of punishment, 
especiallv those \vho, \shen in the world, had been more cunning 
than others in plotting artifices and contriving deceits: their linal 
condition is such a life. 

5S7 As to the situation of the hells .specifically, it cannot be 
known by any one, not even by the angels in lieaven, l)ut by the 
Lord alone. But their situation in general is known from the 
quarters in which lliey are. For the hells, like the heavens, arc 
listinguishcd in respect to tlie quarters, and the quarters in tlie 



HEA VEN AND HELL. 



spiritual world arc determined according to the loves. All the 
quarters in heaven begin from the Lord as a sun, wlio is the 
East ; and because tlie hells are opposite to the heavens, then 
quarters begin from the opposite one, that is, from the west ; (on 
whicli subject see the chapter concerning the four quarters in 
lieaven, n. 141— 153.) Hence it is that the hells in the western 
ijuarter are the Avorst of all, and are most horrible, becoming 
successively worse and more horrible by degrees, the more re 
mote they are from the east. These hells are inhabited by those 
who, when in the world, were in the love of self, and thence in 
contempt of others, and in enmity against those who did not. 
favor them, also in hatred and revenge against those who did 
not pay them respect and homage. In the most remote hells in 
this quarter, arc tliose who were of the Catholic religion, as it is 
called, and who desired to be worshiped as gods, and consequently 
burned with hatred and revenge against all who did not acknow- 
ledge their power over the soids of men and over heaven. They 
still cherish the same disposition which distinguished them in the 
vvoild, that ib, the same hatred and revenge against those who 
oppose them. Their greatest delight is to exercise cruelty: but 
this delight is turned against themselves in the other life ; for in 
their hells of which the western quarter is full, one rages like a 
madman against another who derogates from his divine power. 
But upon this subject more will be said in the little work on the 
Last Judgment and the destruction of Babylon. But how the 
hells in that quarter are arranged caniiot be known further than 
this, that the most direful of that sort are at tlie sides toward 
the northern quarter, and the less direful toward the southern 
quarter. Thus the direfulness of the hells gradually diminishes 
from the northern quarter to the southern, and also toward the 
east. To the cast dwell those who have been hauglity, and have 
not believed in the Divine, but still have not been in such hatred 
anil revenge, nor in sucli deceit, as they \\\\o are in the deeper 
tt'oioiis of the western quarter. In t!ie eastern quarter there ?,ie 
no hells at this day; those which were there, have been tians- 
fcrred to the front of the western ciuartcr. Tlierc are many hells 
hi the northern and southern quarters ; and those are in them, 
who, while they lived on earth, were in the love of the world. 



4i6 



HEAVEN AND HELL. 



and thence in vai-ious kinds of evils, such as enmit}-, hostility, 
theft, robhcry, cunning, avarice, unmercifulness. The worst 
hells of this kind are in the northern quarter, the milder in the 
southern. Their direfulness increases as they are nearer to the 
western quarter, and likew^ise as they are more remote from the 
southern; and it decreases toward the eastern quarter, and also 
toward the southern. Behind the hells which are in the western 
quarter, are dark forests, in which malignant spirits roam like 
wild beasts; and it is the same behind the hells in the northern 
quarter. But behind the hells in the southern quarter, there are 
tlie deserts which were treated of just above. Thus fixr resj^ect- 
ing the situation of the hells. 

5SS. With respect to the plurality of the hells, they are as 
many in number as are the angelic societies in the heavens, 
since every heavenly society has its opposite in some infernal 
society to which it corresponds. That the heavenly societies 
ai'e innumerable, and all distinguished according to the goods 
of love or charity, and of faith, may be seen in the chapter 
concerning the societies of which the heavens consist, (n. 41- 
50) ; and in the chapter concerning the immensity of hea- 
ven, (n. 415-420). The case, therefore, is the same with the 
infei'nal societies, which are distinguished according to the evils 
opposite to those goods. Every evil is of infinite variety, like 
every good. That such is the fact, cannot be conceived by those 
who have only a simple idea concerning every evil, as concern- 
ing contempt, enmity, hatred, revenge, deceit, and other similar 
evils. But be it known tliat every one of those evils contains so 
many specific difi'ercnces, and ever\' one of these, again, so many 
other specific or particular dift'erences, tliat a volume would not 
suffice to enumerate them. The hells are so distinctly arranged in 
order according to the dilTcrcnccs of every evil, that nothing 
moie orderly and distinct can be conceived. Hence it may be 
evident that th'w arc iimumerable, near to, and remote from, one 
inolhci, according to the dificreuces of their evils, general, spe- 
cific, and particular. There are also hells beneath hells. Some 
communicate with others b\- passages, and more by cxhahitions, 
— the communications being regulated entirely according to the 
affinities between one genus or species of evil and others. How 



HEAVEN AND HELL. 



4*7 



great the numljcr of the hells is, I have been permitted to learn 
from this circumstance, that there are hells under every' moun- 
tain, hill and rock, and also under every plain and valley [in the 
spiritual world], and that they extend beneath them, in length, 
breadth, and depth ; in a word, the whole heaven, and the whole 
world of spirits, are as it were excavated beneath, and beneath 
Ihem is a continuous hell. Thus fur concerning tlie plurality of 
the hells. 



THE EQUILIBRIUM BETWEEN HEAVEN AND HELL. 

5S9. In order that anything may exist, there must be an equi- 
librium of all things. Witliout equilibrium thei'e is neither 
action nor reaction ; for equilibrium is between two forces, one 
of which acts,* and the other reacts; and the state of rest re- 
sulting from similar action and reaction is called equilibrium. 
There is an equilibrium in all things and in every single thing. 
In general there is an equilibrium in the atmos^jheres themselves, 
in which the inferior parts react and resist, in proportion as the 
superior parts act and press upon them. In the natural world, 
also, there is an equilibrium between heat and cold, between 
light and shade, and between dryness and moistui'e, — the middle 
temperature being their equilibrium. There is also an equilib- 
rium in all the subjects of the three kingdoms of nature, the 
mineral, the vegetable, and the animal ; for without an equilib- 
rium in those kingdoms nothing exists or subsists, — there being 
everywhere a kind of eflbrt acting on one part and reacting on 
the othei . All existence, or every effect, is produced in equilib- 
rium ; but it is produced in this way, that one force acts, and 
t lother suffers itself to be acted upon ; or that one force flows in 
by acting, and another receives the influx and yields in agree- 
ment thei-ewith. In the natural world, that which acts and that 
which reacts is called force, and also effort ; but in the spiritual 
world that which acts and that which reacts is called life an*< 
63 S* 



HEA VEN AND HELL. 



will. Life in that world is living force, and will is living effort 
and the equilibrium itself is called freedom. Spiritual equilib- 
rium or freedom, therefore, exists and subsists between good act- 
ing on one part, and evil reacting on the other ; or between evil 
acting on one part and good reacting on the other. The equil'ib- 
rium between good acting and evil reacting, is such as exists 
with the good ; but the equilibrium bet^\■een c\ il acting and good 
reacting, is such as exists witli the evil. That spiritual cquilib- 
lium is between good and evil, is because the \\holc of man's 
life has reference to good and evil, and the will is the receptacle 
of both. There is also an equilibrium between the true and the 
false ; but this depends upon that between good and evil. The 
equilibrium between tlie true and the folse is like that between 
light and shade, which operate upon the subjects of the vegetable 
kingdom in proportion to the heat and cold that are in tlie light 
and shade. That light and shade of themseh es produce no eflect, 
but that heat operates by means of tliem, is manifest from the 
similarity between the light and shade in the seasons of wint<^! 
and spring. The comparison of the true and the false wi'h 
light and shade, is on account of their correspontlcnce ; for truth 
corresponds to light, the false to shade, and heat to the good 
of love. Spiritual light, indeed, is truth, spiritual shade is 
the false, and spiritual heat is the good of love ; on which subject 
see the chapter where light and heat in heaven are treated of, (n. 
126-140). 

590. There is a pei'petual equilibrium between heaven an'l 
hell. From hell there continually exhales and ascends an eflbit 
to do evil, and from heaven there continually exhales and de- 
scends an effort to do good. The world of spirits is in th.-it 
equilibrium, for it is intermediate between heaven and hell, as 
may be seen above, (n. 421-431). The world of spirits is in 
that equilibrium, because every man after death first enters th.-»t 
world, and is there kept in a state similar to that in which he 
was in the natiu-al world, which would not be possible unless the 
most perfect equilibrium existed there ; for by means of this, all 
are explored as to their qurdity, being there left in their freedom, 
such as they enjoyed while they lived in the world. Spiritual 
equilibrium with men and spirits, is freedom, as was said just 



HEAVEN AND HELL. 



above, (n. 5S9). The quality of every one's freedom is there 
ascertained by the angels in heaven, by the communication of 
his aflections and of the thoughts thence proceeding; and is vis- 
ibly manifested to angelic spirits by the ways in which lie goes. 
Spirits that are good go in the ways which tend toward lica\'en ; 
but e\ il spirits go in the ways which tend toward hell. Ways 
actually appear in that world; and this is why ways, in the 
Word, signify truths which lead to good, and in the opposite 
sense, falses wliich lead to evil. And it is for this reason also, 
that going, walking, and journeying, when mentioned in the 
W ord, signify progressions of life.^ I have often been permitted 
to see such ways, and likewise the spirits going and walking 
upon them freely according to their aflections and the thougiits 
thence derived. 

591. Evil continuall)' exhales and ascends from hell, and good 
continually exhales and descends from heaven, because a spiritual 
sphere encompasses e\-ery one, and that sphere issues and over- 
flows from the life of his aflections and the thoughts thence de- 
rived.'' And because such a sphere of life flows forth from every 
one, therefore it also flows forth from every heavenly society, and 
from every infernal society ; consequently from all those societies 
together, that is, from the wliole of heaven and from the whole 
of hell. Good flows forth from heaven, because all in heaven 
are in good ; and evil flows forth from hell, because all in hell 



' That to journey in the Word, signifies the progression of h'fe, in like 
manner to go, n. 3335, 4375, 4554, 45S5, 4SS2, 5493, 5605, 5996, (51S1), 
8345, S397, 8417, S420, 85,7. That to go and to walk -with the Lord is to 
receive spiritual life, and to live with Him, n. 10567. That to walk de- 
notes to live, r. 519, 1794, 8417," S420. 

" That a spiritual sphere, which is a sphere of life, flows forth and issues 
from every man, spirit, and angel, and encompasses them, n. 4464, 5179, 
7454, 8630. That it flows forth from the life of their aflections and 
tliniights, 11. 24S9. 4464, 6206. That spirits are known as to their quality, 
at a (1 stance, from their spheres, n. 1048, 1053, 1316, 1504. That spheres 
from the c\ il are contrary to spheres from the good, n. 1695, 101S7, 10312. 
That these spheres extend themselves far into angelic societies, according, 
to the quality and quantity of good, n. 659S to 6613, S063, S794, 8797; 
and into infernal societies according to the quality and quantity of evil, 
n. 8794, 8797. 



HEA VEN AND HELL. 



are in e^■il. The good which is from heaven is all from the 
Lord ; for the angels in the heavens are all withheld from their 
own proprium, and kept in the proprium of the Lord, whicli is 
Good Itself; but the spirits who are in the hells are all in tlieir 
own proprium ; and since the proprium of every one is nothing 
but evil, therefore it is hell.* From these considerations it may 
be evident that the equilibrium, in which the angels in the hea- 
ver s and the spirits in the hells are kept, is not like the equilil> 
riiun in the world ol spirits. The equilibrium of the angels in 
Ihe heavens is the degree in which they desired to be in good, or 
the degree in which they lived in good, when in the world ; and 
consequently the degree in which they held evil in aversion : but 
Ihe equilibrium of the spirits in hell is the degi'ee in which they 
weie willing to be in evil, or the degree in which they lived in 
evil when in the world ; and consequently the degree in which 
they were, in heart and mind, opposed to good. 

592. Unless the Lord governed both the heavens and the hcl'.s, 
there would be no equilibrium ; and if there were no equilibrnuTi, 
there would be no heaven and no hell ; for all things and every 
single thing in the universe, that is, in the natural as well as in 
the spiritual world, subsist by reason of equilibrium. That such 
is the fact, every rational man may perceive. Suppose there 
were a preponderance on one side, and no resistance on the 
other, would not both perish "i So would it be in the spiritual 
world, if good did not react against evil, and continually lestrain 
its insurrections : and unless the Divine alone did this, both 
heaven and hell would perish, and with them the whole human 
race. I say, unless the Divine alone did this, because the pro- 
jjrium of every one, whether angel, spirit, or man, is nothing 
but evil, (see above, n. 591) ; for which reason, no angels or 
spirits can possibly resist the evils that continually exhale from 
the hells, since on account of their proprium they all tend 
toward hell. From these considerations it is evident, that unless 
the Lord alone governed both the heavens and the hells, no one 



' That tne proprium of man is nothing but evil, n. 210, 215. 731, S74, 
575^ S76, 9S7, 1047, 2307, 230S, 351S, 3701, 3S12, S4S0, S550, 102S3, 10284, 
102S6, 10732. That the proprium of man is hell with him, n. 694, 8480. 



HEA VEN AND HELL. 



421 



coii'd possibly be- saved. Moreover, all the hells act as one, for 
e\ ils in the hells are connected like goods in the heavens ; and 
the Divine, which proceeds solely from the Lord, can alone resist 
all ihe hells, which arc innumerable, and which act together 
against heaven, and against all who are in heaven. 

5i;3. The ec^iiilibrinm between the heavens and the hells is 
diminished or increased according to the iiumber of those wiio 
en;cv them, which amounts to many thousands every day. But 
to ki ow arid perceive which way the balance inclines, and to 
regulate and equalize it with precision, is not in the powc of 
any angel, but of the Lord alone ; for the Divine proceeding 
froin the Lord is omnipresent, and observes, in every direction, 
if there be the slightest prepondei'ance ; whereas an angel only 
sees what is near himself, and cannot even perceive within him- 
self what is passing in his own society. 

594. How all things are arranged in the heavens and in the 
hells, so that all their inhabitants, both collectively and individu- 
ally, may be in their equilibrium, may be manifest in some mea- 
sure from what has been said and shown above concerning the 
heavens and the hells ; as, that all the societies of heaven are 
arranged most distinctly according to goods, and their genera 
and species ; and all the societies of hell according to evils, and 
their genera and species ; and that beneath every society of 
heaven there is a society of hell corresponding to it in the way 
of opposition, from which opposite correspondence there results 
an equilibrium. Wherefore it is continually provided of the 
Lord, that no infernal society beneath a heavenly society shall 
prevail over it ; and as far as it begins to do so, it is restrained 
bj' various means, and is reduced to the just measure required for 
the maintenance of equilibrium. These means are numerous, 
of which I will mention only a few. Some of them have refer- 
ence to a stronger presence of the Lord , some, to the closer 
commutiication and conjunction of one or more societies with 
others ; some, to the ejection of superfluous infernal spirits into 
deserts ; some, to the translation of certain spirits from one hell 
to another ; some, to the arrangement of those in the hells, 
which is also eflected in various ways ; some, to the concealing 
of certain hells under denser and heavier coverings ; also to the 



423 



HEAVEX AXD HELL. 



letting of them down to greater depths ; not to mention othei 
means, including those employed in the heavens above them. 
These things are stated, in order that it may in some measure be 
perceived, that the Lord alone provides that there shall every- 
where be an equilibrium between good and evil, thus between 
heaven and hell ; for upon such equilibrium the presen"ation cf 
all in the heavens and of all on earth, is based. 

595. It is to be obsen ed, that the hells are continually assault- 
.ig heaven, and endeavoring to destroy it ; and that the Lord 

continually protects the heavens, by withholding the inhabitants 
from the evils derived from their jJioprium, and by holding them 
in the good which is from Himself. It has been frequently 
granted me to perceive the sphere issuing from the hells, which 
was nothing but a sphere of eftbrts to destroy the Divine of the 
Lord, and consequently heaven. The ebullitions of some hells 
have also been occasionally perceived, which were eflbrts to 
emerge and to destroy. But the heavens, on the other hand, 
never assault the hells ; for the divine sphere proceeding from 
tlie Lord is a perpetual effort to save all ; and because those who 
arc in the hells cannot be saved, since all who dwell there are in 
evil and opposed to the Divine of the Lord, therefore their out- 
rages are moderated, and their cruelties restrained as far as pos- 
sible, in order to prevent their breaking out against each other 
beyond the limits prescribed. This, too, is accomjjlished by in- 
numerable mediums of Divine Power. 

596. There are two kingdoms into which the heavens are 
distinguished, nanieh', the celestial and Uie spiritual, (concerning 
which see above, n. 20-2S). In like manner the hells arc distin- 
guished into two kingdoms, one of which is opposite to the 
celestial kingdom, and tlie other ojiposite to the spiritual king- 
dom. The former, which is opposite to the celestial kingdom, is 
in the western quarter, and its inhabitants are called genii ; but 
the latter, which is opjjosite to the spiritual kingdom, is in 
the northern and southern quarters, and its iniiabitants arc called 
Kpirvs. All who are in the celestial kingdom are in love to the 
Lord, and all who arc in the hells opposite to that kingdom are 
in tlie love of self; but all who are in the spiritual kingdom aie 
in love toward the neighbor, and all who are in the hells op- 



HEA VEN AND HELL. 



positc to tliat kingdom arc in the love of the world. From this 
it was made evident, that love to the Lord and self-love are oppo- 
sites; in like manner love toward the neighbor and the love of 
the world. It is continually provided by the Lord, that no efflux 
from the hells opposite the Lord's celestial kingdom, shall be di- 
rected toward those who are in the spiritual kingdom; for if 
there shouki be, the spiritual kingdom would perish; the re:'son 
nf which may be seen above, (n. 57S, 579). These are t!;c two 
"eiieral equilibriums, which are constantly maintained b^ the 
Lord. 



MAN IS IN FREEDOM THROUGH THE EQUIUBRIUM BE- 
TWEEN HEAVEN AND HELL. 

597. The equilibrium between heaven and hell has been 
feated of in the foregoing chapter ; and it has been shown that 
this equilibrium is an equilibrium between the good which is 
from heaven and the evil which is from hell ; thus that it is a 
spiritual equilibrium, which in its essence is freedom. Spiritual 
equilibrium in its essence is freedom, because it is an equilibrium 
between good and evil, and between truth and falsity, and these 
are spiritual. Wherefore, to be able to will what is good or evil, 
and to think what is true or false, and to choose one in prefer- 
ence to the other, is the freedom which is here treated of. This 
freedom is gi%'en to every man by the Lord, nor is it ever taken 
away from him. By reason of its origin, indeed, it is not man's, 
but the Lord's, because it is from the Lord ; nevertheless it is 
^iven to man along with life as his own ; and the reason wl y it 
s given, is, that man may be reformed and saved, — for withfui 
freedom there can be neither reformation nor salvation. Every 
one from rational intuition may see that man is at liberty to think 
ill or well, sincerely or insincerely, justly or unjustly; and like- 



421 



HEA VEN AND HELL. 



wise that he can speak and act well, sincerely and justly, but not 
ill, insinccieh- and unjustly, b}' reason of spiritual, moral, and 
ci\ il laws, whereby his external is kept in bonds. From these 
r.on^idcrations it is evident, that tlie spirit of man, which is that 
which thinks and wills, is in freedom ; not so his external, which 
spc dvS and acts, unless it does so in conformity witli the above 
mentioned laws. 

598. ]Man cannot be reformed unless he be in freedom, becwttise 
he is born into evils of every kind, which 3-et must be removea 
in order that he may be saved ; nor can they be removed, unless 
he sees them in himself, acknowledges them, and aftenvard ceases 
to will them, and at last holds them in aversion. Then for the 
first time they are removed. This cannot be effected unless man 
be in good as well as in evil ; for from good he may see evils, 
but he cannot from evil see goods. Tlie spiritual goods which 
man is capable of thinking, lie learns from infancy by reading 
tlie AVord, and from preacliing ; and moral and civil goods he 
learns by living in the world. This is the primar}" reason why 
man ought to be in freedom. Another reason is, because nothing 
is appropriated to man, except what he does from an affection 
which is proper to his love. Other things, indeed, may enter, 
but they penetrate no further than the thought, and do not reach 
the will ; and what does not enter even into man's will, does not 
become his own ; for thought derives all that belongs to it from 
the memory, but the will derives all that it has from the life itself. 
Nothing that man ever thinks or does is free, which is not from 
the will, or what is the same, from an affection which belongs to 
his love : for whatever a man wills or loves, this he does freely. 
Hence it is, that the freedom of man, and the affection which is 
of his love or will, are one. Man, therefore, is endowed with 
freedom, in order that he may be affected by truth and good, or 
love them, and that thus they may become as his own. In a 
vvoid, whatever does not enter into man in freedom, does not re- 
main, because it is not an object of his love or will ; and the 
things which are not objects of a man's love or will, do i.ot 
belong to his spirit ; for the esse of the spirit of man is love 01 
will. It is said, love or will, because what a man loves, this he 



HEA VEN AND HELL. 



wills. This, then, is the reason why man cannot be reformed 
unless he be in freedom. But more may be seen on tlic subject 
of man's freedom in the Arcana Ccelestia, in the passages 
cited below. 

599. In order that man may be in freedom, so that he can be 
reformed, he is conjoined as to his spirit with both heaven and 
l:ell ; for there are with every man spirits from hell and angels 
trom heaven. By means of the spirits from hell, he is in his own 
evil, but by means of the angels from heaven he is in good fioni 
the Lord ; thus he is in spiritual equilibrium, that is, in freedom. 
That angels from heaven and spirits from hell are adjoined to 
every man, may be seen in the chapter concerning the conjunc- 
tion of heaven with the human race, (n. 291-302). 

600. It is to be observed, that the conjunction of man with 
heaven and with hell, is not immediately with them, but medi- 
ately through spirits who are in the world of spirits. These 
spirits are with man, but none from hell itself and from heaven 
itself. Through evil spirits in the world of spirits, man is con- 
joined with hell, and through good spirits there, with heaven. 
Such being the case, the world of spirits is therefore intermediate 
between heaven and hell ; and in that world is equilibrium itself. 
That the world of spirits is intermediate between heaven and 
hell, ma)' be seen in the chapter concerning the world of sjoirits, 
(n. 421-431) ; and that equilibrium itself between heaven and hell 
is there, may be seen in the chapter immediately preceding, (n. 
589-596). From these considerations it is now evident whence 
man has freedom. 

601. Something further shall be added concerning the spirits 
adjoined to man. An entire society may have communication 
with another society, and likewise with any individual wherever 
he may be, by means of a spirit sent forth from that society. 
This spirit is called the subject of many. It is the same with 
regard to man's conjunction with societies in heaven, and with 
'-ocielies in hell, by means of spirits adjoined to him from the 
wo'ld of spirits. On this subject see also the Arcana CceleS' 
I'lA in the passages cited at the close. 

602. Lastly, something shall be said about the innate inipres- 
54 



42b 



HEA VEN AND HELL. 



sion concerning his life after death, which man receives by influx 
from heaven. There were some of tlie simple common people, 
who in the world had lived in the good of faith : they were 
brought into a state similar to that in which they were in the 
world, — this may be done with every one when the Lord gives 
per nission, — and it was then shown what idea they had enter- 
tained concerning the state of man after death. They said that 
some intelligent persons had asked them, when in the worlJ. 
wliat they thought about their souls after the life on earth; and 
th(;y replied, that they did not know what the soul was. They 
were then asked what they believed respecting their state after 
death ; and they replied that they believed they should live as 
spirits. They were next asked what they believed a spirit to be ; 
to which the}' answered, that a spirit is a man. Being fur- 
ther inquired of as to how they knew this, they said they knew 
it because it is so. Those intelligent ones mai"vclled that the 
simple had such faith, and they themselves had none. Hence 
it was made evident, that every man who is in conjiuiction with 
heaven, has an inherent conviction that he is to live after death. 
This inherent conviction comes from no other source than from 
influx out of heaven, that is, through heaven from the Lord, by 
means of spirits who are adjoined to man from the world of 
spirits ; and it is possessed by those who have not extinguished 
their freedom of thinking b}' notions previously adopted, and con- 
firmed in various ways, about the soul of man, which they say 
is cither pure thought, or some vital principle, whose precise 
location in the body they try to search out ; when yet the soul is 
nothing but the life of man, but the spirit is the man himself; 
and t!ie terrestrial body which he carries about in the world, is 
only an instrument, whereby the spirit, which is the man him- 
self, fillv does its work ir the natural world. 

603. What has been said in this work concerning heaven, the 
/ orld of spirits, and hell, will be obscure to tliose who take no do- 
ight in learning spiritual truths, but clear to those who iind dcliglil 
therein ; and especially will they be clear to those who are in 
the aflection of truth for its own sake, that is, who love it because 
It is truti;. For whatever is loved enters with light into the 



HEA VEN AND HELL. 



mimrs conception ; cspeciallv trntli, when that is tlic obiect 
lo\'cc.l, Ijccause all truth is in light.' 



Exlnicts from tlie Arcaxa CcEi.iisriA concerning the Freedom of Man, 
concerning Inllux, and concerning tiie Spirits bv whom Coinnuniications 
.-ire ellected. 

CoNXKK.vixr, Freedom. That all freedom is of love or aflection, be- 
cause what a man loves he does freely, n. 2S70. 31,^8, S9S7. S990. 958^ to 
9591. That sjinee freedom is of love, therefore it is the life of everv one, 
n. 2S73. That nothing appears to be a man's own, but what is from free- 
dom, n. 2SS0. 'J'hat there Is heavenly freedom and infernal freetiom, u. 
2S70, 2S73, 2S74. 9.SS9. 9590. 

That heavenl}' freedom is of heavenly love, which is the love of the 
goc'd and the true, n. 1947, 2S70, 2S72 ; and that since the love of gooil 
and of truth is from the Lord, therefore true freedom consists in being led 
of the Lord. n. S92, 905, 2S72, 2SS6, 2890, 2S91, 2892. 9096, 9586. 95S7, 
95S9. 9590, 9591. That man is introduced into lieavenly freedom bv the 
Lord through regeneration, n. 2874, 2875, 2SS2, 2S92. That in order to 
be capable of being regenerated, man must be in freedom, n. 1937. 1947, 
2S76, 2SS1, 3145, 3146, 315S, 4031, S70O. That otherwise the love of good 
and of truth cannot be implanted in man, and appropriated by him appa- 
rently as his own, n. 2S77, 2S79, 2SS0, 2SSS. That nothing is conjoined 
to man in a state of compulsion, n. S700, 2S75. That if man could be re- 
formed b\' compulsion, all would be sa\ ed, n. 28S1. That compulsion in 
reformation is hurtful, n. 4031. That all worship from freedom is true 
worship, but not that from compulsion, n. 1947, 2S80, 7349, 10097. That 
repentance ought to arise in freedom, and that compulsory repentance is 
of no avail, n. S392. States of compulsion described, n. 8392. 

That it is granted to man to act freelv from reason, in order that good 
may be pro\-ided for him, and that on this accoimt man possesses the free- 
dom of tliinking and also of wiUing and doing what is evil, so far as the 
lav.s do not forbid, n. 10777. That man is held bv the Lord between 
heaven and hell, and thus in equilibrium, in order that he mav have free- 
dom as a means of reformation, n. 59S2. 6477, S209. S907. Tliat what is 
inseminated in freedom remains, but what is inseminated b^- compulsion 
does not remain, n. 95SS. That therefore freedom is never taken away 
from any one, n. 2S76, 2SS1. That no one is compelled \>\ t'le Lord, n 
1 0,37. 1947- 

That man may compel himself from a prmciple of freedom, but that ne 
cannot be freely compelled, n. 1937. 1947. That man ought to compel 
himself to resist evih n. 1937. 1947. 7914 ; and also to do good as from hini- 
Bclf, with the acknowledgment that his power is from the Lord, n. 2S83. 
J891 2S92, 7914. That man has stronger freedom in temptation-combats 



428 



HEAVEN AND HELL. 



in which he conquers, because then he forces himself to resist more in 
teriorly, although it appears otherwise, n. 1937, 1947. 2SS1. • 

That infernal freedom consists in being led b^- tlic loves of self and ths 
world, and by their concupiscence, n. 2S70, 2S73. That the inhabitants of 
liell know no other freedom, n. 2S71. That heavenly freedom is as dis- 
tant from infernal freedom, as heaven is from liell, n. 2S73. 2S74. Thai 
infernal freedom, which consists in being led by the loves of self and of 
the world, is not freedom, but slavery, n. 2SS4, 2S90, because slavery con- 
sists in being led of hell, n. 95S6. 95S9, 9590, 9.591. 

CoN"CERNiNG IxFLLx. That all things which man thinks and wills, 
flow into him; from experience, n. 904, 2SS6, 2SS7, 2SSS, 4151, 43'9! 4320, 
5S46, 5S4S, 61S9, 6191, 6194, 6197, 619S, 6199, 6213, 7147, 10219. That 
man's capacity of viewing things, of thinking, and of forming analytical 
conclusions, is from influx, n. 12S5, 4319, 4320. That man could not live 
a single moment, if influx from the spiritual world were taken away from 
him; from experience, n. 2SSS, 5S49, 5854, 6321. That the life which 
flows-in from the Lord varies according to the state of man, and accord- 
ing to his reception of it, n, 2069, 59S6. 6472, 7343. That with the evil, 
the good which flows-in from the Lord is turned into evil, and truth into 
the false : from experience, n. 3642, 4632. That the good and truth, which 
continually flow-in from the Lord, are received in the measure in which 
they are not opposed by the evil and the false, n. 241 1, 3142, 3147, 5S2S. 

That all good flows-in from the Lord, and all evil from hell, n. 904, 4151. 
That man at this day believes that all things are in himself, and from 
himself, when yet they flow-in, and that he might know this truth from 
the doctrinal tenet of the church, whicli teaches that all good is from God, 
and all evil from the devil, n. 4249, 6193, 6206; but if man believed ac- 
cording to that doctrinal tenet, he would not appropriate evil to himself 
nor would he make good his own, n. 6206. 6324. 6325, How happy the 
state of man would be, if he believed that all good flows-in from the Lord, 
and all evil from hell, n. 6325. That they who deny heaven, or know 
nothing about it, are ignorant that there is any influx thence, n. 4322, 
5649, 6193, 6479. "^'^^ nature of 'nflux, illustrated by comparisons, n. 
6467. 64S0, 9407. 

'J'IkU the all 01 life flo-vs-in from the first Fountain of life, because it is 
ironi that Source, which is the Lord, and that the influx is perpetual, n. 
3001, 331S. 3337, 333S, 3344, 34S4, 3619. 3741, 3742, 3743. 431S, 4319. 4320, 
4417, 4524, 4SS2, 5847, 59S6, 6325, 646S, 6469, 6470, 6479. 9276, 10196. That 
influx is spiritual, and not physical, thus that it is from the spiritual woild 
into the natural, and not from the natural into the spiritual, n. 3219, 51 19, 
5259, 5427. 542S. 5477- 6322, 91 ID, 91 1 1. That influx proceeds through the 
internal man into the external, or through the spirit into the body, and 
not contrariwise, because the spirit of man is in the spiritual world, and 
the body in the natural world, n. 1702, 1707, 1940. 1954, 51 19, 5259, 5779, 
6322, 91 ID. That the internal man is in the spiritual world, and the ex- 



HE A VEN AND HELL. 



ternal in the natural world, n. 97S, 1015, 3679, (4459), (4523). (4524)16057, 
6309 9701. to 9709, 10156, 10472. That it appears as it" inlkix proceeded 
from the externals of man into the internals, but that this is a fallacy, n. 
3721. That with man there is influx into the things of his rational faculty, 
and through them into scientifics, and not contrariwise, n. 1495, 1707, 1940, 
The nature of the order of influx described, n. 775, SSo, 1096, 1495, 7270. 
Tliat there is immediate influx from the Lord, and also mediate influx 
through the spiritual world or heaven, n. 6063, 6307, 6472, 96S2, 96S3. That 
the Lord's influx is into the good appertaining to man, and through the 
good into the truth, but not contrariwise, n. 54S2, (5649), 6027, S6S5, S701, 
10153. That good gives the faculty of receiving influx from the Lord, but 
not tuith without good, n. S321. That nothing is injurious which flows 
only into the thought, but what flows into the will ; because what flows 
into the will is appropriated to man, n. 630S. 

That there is a general or common influx, n. 5S50; and that it is a con- 
tinual endeavor to act according to order, n. 621 1. That this influx flows 
into the lives of animals, n. 5S50, and also into the subjects of the vege- 
table kingdom, n. 364S. That thought falls into speech, and will into 
actions and gestures with man, from this common or general influx, n. 
5S62, 5990, 6192, 621 1. 

CoN'CERNiXG Subjects. That spirits sent forth from societies of spirits 
to other societies, and also to other spirits, are called subjects, n. 4403, 
5S56. That communications in the other life are eflected by such emissary 
spirits, n. 4403, 5S56, 59S3. Tliat a spirit, who is sent forth as a subject, 
does not think from himself, but from those by whom he is sent forth, 
n. 59S5, 59S6, 59S7. Several particulars concerning such spirits, n. 598S, 
5989. 



INDEX. 



^g- The frjurea refer to the nvmhem, inohidinrj the notes, and not to the 2'cgei, 



ASKAHAM. — In tlie Wonl, Abniliam, Isaac, ami 
JaooL' yoiiiTscnt tlio Lord as to the Divine It- 
sc-lf, and (Ik- l>ivin(- liuniaii, 620, 

Action and Reaction. — In tlie natiu'al woi'ld, 
that whidi acts and tliat wliicli reacts is 
called force, anil likewise eflurt; hnt in tlie 
Bpiritiial world, that which acts and which 
react.s is calleil lite anil will. I^ite in that 
world is living lorce, and will is living eflurt, 
5N9. 

Activity. — Jloral and civil life is the activity of 
i-piritr.al life, .^29. 

Ad.minis [RATIONS. — In the heavens, as in the 
earth, there are several administrations, ecclc- 
siiustical, civil, and domestic, 3S8. 

AncLTERits.— In tlie AVord, Adulteries signify 
the adulteration of good, 384, 3S5. Heaven 
is closed to ailiilterers; they are unmerciful, 
and without a religions principle, 384. 

ApI'LTS. — The difference hetween those who die 
infants and those who die adults, 345, 

Ai>vi;nt. — See Co.MlNn op the Lord. 

Affection. — That affection is the continuity of 
love, 447, Thought with allectioii nialies man, 
445, The genuine affection of truth is an af- 
fection of truth for the .sake of truth, 347. 
Aftex;tion is spiritual or corporeal, 4B8. Af- 
fection of use, 617, That every one has vari- 
ous affections, 236, See Thouoht, 

Affinities. — That all athnities in heaven are 
from good, and accoiHling to its agreements 

■ and differences, 46, 

Africans. — .\mong the Gentiles in heaven the 
Africans are most beloved, o2U ; also, that they 
are the best. 614, 

AOE.— See Old Aoe, 

AflES, — The four ages, of gold, silver, brass, and 
iron, 115. 

ANCItNT CliURCFI,— That is called the Ancient 
Church which was after the Hood, and ex- 
tended through several kingdoms, .327, With 
the Ancient Church thepi was a Word, but it 
is lost, 327, 'I'iie doctrine in the ancient 
church was that of charitv, 481,5^'>8. 

AxciE.NTS.— The ancients, si', 11,'). 119, 249, 323, 
4 16, That elevation and abstraction from the 
seiisuals of the extern.il man were known to 
tlie ancients, 74. Tliat Ihe Ancients fre- 
quently spoke with spirits and angels, 249. 
The Most Ancients, 87, 116, 223, 262, 260, 263, 
31)6. 

, And, — Why the particle And is so often inter- 
posed ill the word, 241. 
Anuels. — Concerning .Angels, generally, 7 to 12, 
17. Celestial Angels, 21. 26, 31, l>iS, 214, 241, 
270, 271. Spiritual AugeU, 21, 25, 31, 214, 241, 



270, Difference between Celestial and Spirit- 
ual Angels, 25. S[)iritual-iiatiiral and Celes- 
tial-natural Angels. 31. Whv Angels are 
calh-d Angels of light, 128. Wliy Angels are 
called pc)wers and gods, 137. Internal Angels, 
32, External Angels, 32, Internieiliate An- 
gels, 27. Interior Angels, 22, 23, 80. ICxterioi 
Angels, 22, Superior Angels, 22, 23, 267, In- 
ferior Angels. 22, SO, 267 , 270, Concerning 
Angels' speech with men, 1G8. 216, H infra. 
Angels in charge of infants, children, and 
men, 391. That Angels are being perfected 
to eternity, 158. That Angels think without 
an idea of time and space, 166. That Angela 
can bo adniitteil into natural ideas, such aa 
man has, 168. Of Angels ascending to ii suiie- 
rior heaven or descending to an inferior one, 
36. Angels when they speak with a man 
turn themselves to liini, 246. .\ngels cannot 
titter the words of human language. 2.37, 246. 
Of the .^ngcls who are charged to make imiui- 
sitioii of men after death. 462, 463. .\11g1d3 
seated near the head of those who die, 449. 
Carved or painted angels in temples, 74. How 
Angels see the l.,ord, and how the Lord sees 
them, 145. The most perfect among Angels, 
133. Concerning the power of the Angels, 
22s to 233. Angels have cities, palaces, and 
houses, 184. Employments of Angels. 387 to 
394. Thoughts and atfections of Angels, 2it6. 
Concerni ig the offices of Angels towards men 
who come into the other life, 391. IJeauty of 
Angels, 80. Interior and exterior of Angels, 
173. There is not one Angel who was so cre- 
ated, ail are of the human race, 311. That 
every Angel is a heaven in the least ft rm. 51 
to6S. That every angel is in a perfect huiitan 
form. 73 to 77. Angels, in the \Vord signify 
something divine from the Lord. 8, 391. Tlie 
Lord in the Word is called an Angel, 52. Au 
entire angelic society is caUed an Angel, .52. 
That man is called in the Word an .\iigcl who 
receives the good of love anil of laitli from 
the Lord, 314. See C.uanoe of State. Cloth- 
isn, IIahitations, Dwelunos, Lanquage, W18- 
W)M, Innocence. 
Anger. — Why in the Word Anger is attiibutid 

to the Lord, 545. 
Ammu.. — Difference between man and .Animals, 
39, 108, 202, 296, 352, 435. The Animal king- 
dom, 101, lOS, 101. Concerning the influx of 
the sjiiritual world into the livi^s of animals, 
110, 296, 567. That animals correspond to 
affections, the gentle and usetiil to good affec- 
tions, the iierce and useless to evil affecti jna, 
110. 



431 



432 BOD. 



INDEX. 



CHA 



AxsiCTY. — 'Whence mnn h.is anxiety, 299. 

Aposti.es. — Till- twelve ..\|io.itk-s represent tlie 
Loril ;is tu ilivine ti titlis, ."jilG. 

APPE.Mt \.\CEs. — roiieeniiii j; r<'[ire.sentative.s aTid 
appearitnue^ in heaven, ITU to 376. Real ap- 
pearances, 175. Appearances nut real, 17-5. 
Appt'aranccs ut* the Divine la'ture Ahrahani 
ami uthei's, always in tlie liunian foi'ni, 84. 
Tliat the Divine appeared to the Aucieuts in 
that form, 82 to ^e. 

AppRt)si:\iATio>"3. — 'riiat approximations in the 
spiritual wurld are similitudes as to the state 
of the interiors, 1H3, 193. 

4BCAXUM. — Arcanum concerning the s:ood and 
truth whi di proceed from the Lord, iCO. Ar- 
cannin concerning the body of every spirit 
and angel, 3B3. 

Arcuitectlre. — .\rchitectiu-e of heaven, 1S5. 

Arms. — !»ignify the power of truth, 96, 97, 231. 
Naked arms, 231. In the greatest man, or 
Heaven, those who are in the arms and liands, 
are in the power of truth, from good, 96. 

Articl'l.^tiox of Souxds. — See SouxD op Lan- 
guage. 

Arts. — Malice and wicked arts of infernal spir- 
its. 576 to 581. 

AssTRi.i. — That Assjnia signifies the rational, 
397. 

Atmosphere.— That angels have an atmospliere 
in wliicli the soinid of their speech is articula- 
ted, and in which they rej^pire, but it is a spir- 
itual atmosphere, 235, 462. 

AUTUM.N'. — Autumn corresponds to wisdom in its 
shade, 166 compared with 155. 

Avarice. — Tliat avarice, which is the love of 
riches without use, corresponds to filth, 
363. 

Baptism. — Daptism signifies regeneration from 
the liOrd by the truths of faith from the 
^V■ord, 329. liaptism is a sign that nnin is of 
the church and that he may be regenerated, 
329. UaiUtsiu does not confer faitli nor sal- 
vation, 329. 

Beasts.— That beasts are in the order of tlieir 
life, 296. Tlic spiritual of beasts is not such 
a.'' the spiritual of man is, 435. See AxiMAL. 

Beauty. — lieauty of the body does not imply 
spiritual beauty, 99, 131. Cause of external 
heanty, or beauty of the body, 99. Cause of 
internal beauty, or beauty of the mind, 459. 

Bed-Chamiu:r. — l!ed-chamber signifies things 
interior, 186. 

Bke — Marvellous works of the Bee, 108. 

Beliuf. — Man believes in the Divine when ho is 
willing to be led by the Divine, 351. 

Belts. — Uadiant belts around the sun of hea- 
ven, 120. Ubscuie belt around the sun of 
heaven. 159. 

Birth.- See Nativity. 

Blksskdness. — That angelic blessedness consists 
in the goods ol' charity, 3S7. 

Bl.i SsIXGS. — Heal and unreal blessings, 364. 

Bi.i.M). — 'Iho blind in the Word siginly those 
who are in falsos, and are not willing to bo 
inst-ucted, 487. 

Bl.OiiD. — The blood of the Lord signifies divine 
truth and the holy of faith. 147. 

Body.— That from the si>irit the body lives, 76. 
'J lie lnt ly is formed to submissiveness to good 
and truth, 137. Whatever is felt and per- 
ceived ill the body, derives its origin from its 
Bpirilmil, because Iron) the understanding 
and the will, 373. The body receives its first 
■onsatious and fii'st motions from the exterior 



or natural world, 331. Man, when ho dies, 
carries with him all things which belong to 
him as a man, except his natural body, 461^ 
lieing withdrawii from the body, 439. 444 
AVliat is meant by Angels being in the body 
of the l.ia-d, 81. 

Book. — \Vhat is signified bv the book of man's 
life, spoken of in tlie VVortl, 463, 236. In 
the spiritual world, there appear bot-ks with 
writings therein, as in the world, 463, 462. 
See MtJiORY. 

Braix.— The brain, 251. All things of the 
thought and will are inscribed ou the brain, 
463. 

Bread. — Bread signifies all good which nour- 
ishes the spiritual life of man. 111. The 
bread w liich was on the table in the taliorna- 
cle had a like signification. 111. That sacri- 
fices were called bread. 111. That bread in- 
volves all food. 111; anil signified all food, 
celestial and spiritual, 111, 340. 

Bre.\dth. — Ureadth signifies truth, 19S, .507. 

Breast. — In the Oreatest Man, those who are 
in the breast, are in the good of Charity and 
of Faith, and also they flow into the breast 
of man. and correspond to it, 96. The breast 
signifies Charity, 97. 

Brkathixg.— See K espib.ition. 

Bridegroom. — In the M'ord the Lord is called 
the Bridegroom and Husband, and theChurch 
the bride and wife. 180. 

Brightxess. — That which is bright corresponds 
to Truth, and in the Word signifies truth, 
179. 

Bulls. — Signify affections of the natural mind, 
110. 

Caevverous Substaxces. — Those in the other 
life w ho have been desirous of revenge, and 
thence have contracted a savage and cruel 
nature, love cadaverous substances, 488. 

Camel. — A camel signifies the princip'eof know- 
K'llge and of science in general, 365. 

Cabe.^ — \\ hat is care for the morrow, 278. 

Carried Away. — 1I"W it is when a man is 
carried away by the Spirit to another place, 
192, 439. K.xperieuce of being carried away, 
441. 

Cedar. — The cedar, HI. Compare Arcana Cos- 
Xesiia, 886. 

Cextre. — The Lord is the common centre to 
which all things of heaven turn themselves, 
124, 142. 

Cerumllcm. — The cerebellum corresponds to 
wisdom, 251. The influx of the celestial an- 
gels is into that part of the head under which 
is the cerebellum, 251. 

Cerebrum. — The cerebrum corresponds to intel- 
ligence, 251. 

Chambers. — Inner rooms and bed-chambers sig- 
nify things v\hich among men are interior, 
186. 

Cha.noes. — Changes of state of the Angels in 
heaven, 154 to 161. Changes of plate in the 
spiritual world are changes of the state of 
life, 192. 

CuAiiiTY. — Charity is all which is of life — to 
will and to do what is just and right in every 
work, 3t>4. A lite of charity is a lite accord- 
ing to the Lord's precepts, 535. tleiiuino 
charity is not meritorious, 635. Charity to- 
ward "the neighbor extends itself Id all and 
each of the things w hich a man thinks, wilU, 
and acts, '217, 481, 535. That charity toward 
the ueigUbor consists in doing what is good, 



CON. 



INDEX. 



CUP. 



433 



just, and light in cTery work aud every em- 

Cuii.DHOOD. — In cliiUlhood spirits are present 
who are in the aflectioii of knowing, 295. 

Chinese. — Tlie Chinese, ^25. See Oe.ntiles. 

CiiniST. — From tliw Spiritual Divine, the Lord 
in tile world wiuicalled Clirist,'i4. See Jesus. 

Cauncii. — The Church is the Lord's heaven 
upon earth, 57. The Church is in man, and 
not out of him, 57. The Church in general 
consists of men, in whom is the Church, 57. 
The Church of the Lord is univei*sal, and 
with all who aeknowledge a Divine, aud live 
in charity, 308. The Church of the Lord is 
npread over all the globe, ."28. The uniTersal 
Church on earth is before the Lord as one 
man, 305. The Church specifically i.s where 
the Word is, and by it the Lord is known, 
308, 318. They who are born where the 
Word is, and where the Ijord is known, are 
not, on that account, of the Church, but they 
who live a life of charity aud faith. 318. Un- 
less there were a Church where the Word is, 
and by it the Lord is known in this earth, the 
bunuiu race would here perish, 305. If go(td 
were the characteristic and essential of the 
Church, and not trutli without good, the 
Church would be one, 57. AH Churches make 
one church before the Lord by virtue of 
good, 57. See AxcitNr CHURCH aud Most 
A.VCIENT Cnup.CH. 

Cicero. — Convei-sation of Swedenborg with Ci- 
cero, 322. 

Cities. — The habitations of angels are con- 
tiguous, and disposed in the form of cities, 
181. 

Cleft.— For Cleft of a Hock, see KocK. 

Tlimaie. — The differences of the changes of 
state with the angels, are in general like the 
variations of the state of days in different 
climates on the earth, 157. 

Clothing. — See fiAKMENTS. 

CoH vBiTATio.v. — In heavein the conjunction of 
two in one mind is called culiabitalion, 367. 

Clouds. — Clouds signify the Word in the letter, 
or the sense of its letter, 1. 

Color. — That colors in heaven are variegations 
of the light there, 17'J. That they signify 
various things which are of intelligence 
aud wisdom, 179, 356. That colors, so far 
as they partake of redness, sigi4fy good, and 
so far as they partake of white, Mgnify truth, 
179. 

COMIXO OP THE LoSD. — That the coming of the 
Lord is his presence in the Word, aud revela- 
tion, 1, Arcana Coelestia, 3900, 4060. 

CoM.MU.MCATiON. — That in the lieaveus there is 
a coniniuuication of all good, 49, 199, 200 to 
212, 26S; and of all thought, 2. lu tlie hea- 
vens there is a comnuinicatiou of all with 
each, and of each with all, 399. Communi- 
cation with others in the spiritual world is 
effected according to the turning of the face, 
652. The inmost coninuuiicatiun of the spirit 
is with the respiration and with the motion 
of the heart, 446. 

ToMMUNiON'. — Heaven is a communion of all 
goods, 73, 20S. 

tOMPULSiox. — That nothing is conjoined to man 
which is of compulsion, 293. What is of com- 
pulsion iu reformation is hurtful, 293. 

CoNCtPTiON. — Conceptions signify tlie same spir- 
>ual thiugs which are of good and truth, or 
of love and faith., 382. 

6& 



Concupiscences. — Concupiscences flow from th« 
love of self, and the love of the world, 
396. 

Confirm. — Whatever is confirmed puts on the 
appearance of truth, and there is nothing 
which cannot be confirmed, 352, 353. 

Conjoined. — Whatever can be conjoined to the 
Divine cannot be dissipated, 435. Good and 
truth love each other and wish to be con- 
joined, 319. 

Co.Nju.NCTioN. — The conjunction of heaven with 
tlie human race, 291 to 302. The conjanction 
of heaveu with man by the Wori, 205, 208, 
254, 303 to 310, 319, 423, 424. That all con- 
junction in the spiritual world is accordiDg 
to conversion, 255. The conjunction of hea- 
ven with the world is effected by correspon 
deuces, 112. The conjunction of Angels and 
Spirits with man, 246, 247, 255. The conjuuo- 
tiou of husband and wife in one, 369. The 
ccmjunction of truth aud good makes an angel, 
370. The coujuuction of the understanding 
and the will, 423. The conjunction of good 
and truth is lieaven; that of evil and false is 
hell, 425. 

CoN.NECiio.v. — There is a connection of all things 
by intermediates with the First, and whatever 
is not in that connection is dissipated, 9, 302, 
303, 305. 

Consociation. — Consociations in heaven, 36, 64, 
200 to 212, 479. All are consociated in hea- 
ven according to spiritual affinities, 205. It 
is not the angels who consociate themselves, 
but the Lord, 45. Man has consociation with 
the angels, aud conjunction with the Lord, 
Sol. 

Consonants. — The speech of the celesti.al an- 
gels is without hard consonants, 241. In the 
inferior heavens, the ide;is of thought from 
affection are expressed by consonants, 261. 
See A'owr.LS. 

Consummation. — The consummatiou of the age 
is the last time of the church, 1. 

Co.xtinue. — Continuance of the first state of 
man after death, 498. Term of man's contin- 
uance in the world of spirits, 426. 

Continuous. — In what is continuous there does 
not appear to be anything distant, except 
from those things which are not coutinuous, 
196. 

Conversion. — That all conjunction in the spir- 
itual world is according to conversion, 255 
Conversion of the interiors and exteriors of 
man either to the Lord or back from the 
Lord, 253, 552. 

Copper. — That copper signifies natural good, 
115. 

Corn. — That standing corn signifies truth in 
conception, 4Sy. 

CoiiRESpoNDENCE. — Correspondence of all things 
of heaven with all things of man, 87 to 102. 
Correspondence of heaven with all the things 
of the earth, 103 to 115. By con espomleuces 
the natural world is conjoined to the spii ituiv] 
world, 106. That all things which correspond 
signify also the same things in the "Word, 
111. 

Correspondent. — All that which in nature eX' 
ists and subsists from divine order, is corre- 
sluiu lent, 90, 107. 

Clpidity. — Cupidity, or lust, is love in itii con- 
tinuity : it is the infernal fire ; it springs from 
the love of self and the love of the world. 
570. 



DIR. INDEX. DOM. 



DiRKSESS. —Darkness, in the Word, signifies 
falses: and thick diukness, tlie falses of evil, 
123, 4S7. 

DAUonTF.R. — Daughters signify the affections of 

good, tlms goods, 382. 
Dacohter-ix-Law. — Daughter- in-law signifies 

gooil associated to its truth, 382. 
DiviD. — David represents the Lord as to the 

Divine Uegal, u2fi. liy David in tlie propliet- 

iral parts of the ATord, is meant the Lord, 

216. 

D iw>f. — Morning or dawn, in the time of spring, 
corresponds to the state of peace of £ingels in 
heaven, 28J. 

CiT. — Day and year signify states of life in gen- 
eral, loo, 1C5. 

Death. — Death is a passing from one world into 
another, or from one life into another, 445, 
493. 5!!'2. Life in hell is not called life, but 
spiritual death. 80, 474. In the Word, death 
signifies resurrection and continuation of life, 
445. 

Decrease. — The decrease of wisdom, according 
to distance from the midst, is like the de- 
crease of light verging to shade, 275. 

Degrees. — Degrees are of two kinds, continuous 
and not continuous, 38. Contimious degrees, 
38, 211. Di.screte degrees, 33, .34, 38, 211. 
There are three degrees of the interiors with 
every one, as well angel as spirit, and also 
with man, and that they are opened after 
death, according to man's life, 33. 

Delight. — It is the highest delight of the an- 
gels to perform kind offices, to instruct, and 
to introduce into heaven, 450 

Delights. — Delights of heaven, 397, et infra. 
Delights of the love of self and of the worlil, 
400, ii infra. The delights of the life of every 
tme are changed after death into corresponcl- 
ing delight.s,'"485 to 490. All delights flow 
forth from love, for what a man loves, this he 
feels as delightftd. 396. 

Detersiinations. — M'ith angels and with spirits, 
all determinations are from the reigning love 
as an origin, 143 to 151. 

Devil. — In hell tlicrn is not any devil who was 
created an angel of light and cast down: all 
are from the human race, 311, 644. The hells 
or inferuals, taken togelhcr. are called the 
devil and Satan, 311. l!y the devil is signi- 
fied that hell which is behind, and where the 
worst dwell, who are called evil genii, 544. 
See Satan and Lucifer. 

Dictation. — What is dictated by the Lord passes 
through all the heaveus in order, and termi- 
nates with man, 259. The prophets were 
filled by dictation, and not by infiu.v, 254. 

Die. — See" Death, 445. 

D'FFERence. — The dilTerence between the celes- 
tial angels and the spiritual angels, 25. The 
difference between the good in which the 
gentiles arc, and that in which Cliristians 
are, 321. Difference between the Most An- 
cient Church and the Ancient Church, 327. 
DiffiTence between man and beasts, 2'J6. Dif- 
fei'euces between m.'irriages in the heavens 
anil marriages upon the earth, 382. 

DiaxiTT — Digr.ity is adjoined to every employ- 
ment, according to the dignity t»f the use; 
h'lico an angel does not claim dignity to 
himself but ascribes all to the use, 3.S0. That 
dignities and riches are not real blessings, 
36i. To be ex.alted to digiuties, 501. 

DotiOTluN. — That all direction in th>) earth is 



to a common centre, 143. That direction la 
heaven dift'ei's from direction in the world, 

142. That the direction of the interiors, in 
the other life is according to the love, 143, 151. 

Distance. — Distance between the sini and the 
moon in heaven, 146. Distance between the 
quarters in one kingdom and in the other 

143. Distance signities tlie difference of the 
state of life, 192. Distances iu the spiritual 
world are from no other origin than from th« 
difference of the state of the interiors, 42, 
192,195,197. 

Divine. — Tliat the Divine is one and th.at it ii 
one in the Lord, 2. That a Divine not per- 
ceptible by any idea is not capable of leing 
received by faith, 3. That the Divine of the 
Lord makes heaven, 7 to 12. That the Divine 
of the Ijord in heaven is love to him and 
charity toward the neighbor, 13 to 19. The 
visible Divine, and the invisible Divine, 79. SO. 
The Divine celestial, the Divine spir.tual, .ind 
the Divine natural. 31. 

Divine Good. — The iieat in heaven is Divine 
good, which proceeds from the Lord as a sun, 
117, 127, 133, l.">9. The Divine good which 
proceeds from the Lord makes Divine Order, 
107. 

Divine IIcman.— See the extracts from the 
llEAVKXLT Arcana, concerning the Lord, and 
concerning his Divine Human, jiages 56 to 60; 
and concerning the Divine Unman, iu Nos. 78 
to S6, and 101. 

Divine Itself.— The soul which the Lord had 
from the Fatlier, was of itself the Divine 
Itself, 316. Tliat the Divine Itself of the 
Lord is far alxive the Divine in heaven, 118. 

Divine Love. — That the Divine Love sliiucs as 
a sun in heaven, 117, 127. What and how 
great the Divine Love is. 120. Divine Love, 
which is the Lord lui a sun, is the e.sse. In 
the Lord is only Divine Love, from which as 
an esse Divine Good and Divine Truth exist, 
1.39, 110. That the Divine Love of the Lord 
is love towaid the whole human race, to save 
it, 120. 

Divine Order. — See Order. 

Divine Thuto.— The Divine proceeding from 
the Lord is called in heaven Divine Truth. 13, 
140. The Divine Truth is the light which 
proceetls from the Lonl as a sun, 117, 122, 127, 
128, 133, 139. That it is th<> Divine Truth 
proceeding from the Lord which has all 
liower, 137. That by Divine Truth all thingd 
were made and created, 137. Divine Truth is 
the Lord in heaven, 271. 

Doctrine.— That the doctrine of the Church 
must be derived from the Word, 311. That 
the Word williitut doctrine is not understood; 
and that true doctrine is a lamp to those who 
read the Word. 311. That genuine doctrine 
must be from those who are in illustration 
from the Lord, 311. Heavenly doctrine is in 
perfect agreement with the internal sense of 
the Word. 516. Doctrine in the ancient church 
was the doctrine of charity, and hence tliey 
bad faith, 481. Doctrines are adapted to the 
perceptions of the angels in each heaven, 221, 
227. 'file essential of all dia-trines is to ac- 
Kiiowledge the Divine Uuman of the Lord, 
•227. 

Dominion. — There are two kinds of dominion; 
one is of love toward tlie, neighbor an*! the 
other is of self-love, 5lil. The doiuini'. n •>! 
one over another, 380. 



INDEX. 



FAC. 435 



Doors. — See O atm. 

Doves. — Dovf s signify Intellectual things of tlio 
iiiiiiil, 110. 

Drunk;-;n. — AVlien angels think of ni.Trriago 
M'ith inure than one, ihey ai'e alienateil fruni 
internal ble.-seilness ami lieavenly happiness, 
ftiid become as tlrunken persons, because 
good is disjoined from its truth with them, 
379. 

DWELLI.NOS. — See lI.tBITATIOXS. 

Ear. — By tho ears is signified obedience, 97. 
Ill (he Greatest Man, those who are in tho 
ear^ are in hearing, or obedience, 96. Tlie 
ear corresponds to perception and obedience, 
and hence siguities them, 271. 

I.ARTn. — I'lie eartli siguilies the Church, 307. 
The lower earth: its situation, 513, 391. The 
eai'ths in tiie universe; that they are innii- 
niei-nble, 417 : that their inhabitants udore 
tlie Divine uniier a liuman Ibrin, 321. 

East. — In h-'aven, it is called the east where 
the L(ud appears as a sun, 141. The Lord, in 
the supreme sense, is the east. 141, The east 
Bignities lu\eand its good in clear perception, 
loO. Those in heaven who are in clear i)er- 
ception of the goed of love dwell in the east. 
Its, 149. In the hells, those who are in evils 
from the love uf self dwell from their east to 
their west, 151. 

Emfices. — Sacred edifices of the most ancient 
peiijile, 223. Sacred edifices in the celestial 
kingdum are not called temples but houses 
of Uod, 223. See Temple. 

Education. — The education of infants in hea- 
ven, 334 to 344. Cuniparison betwcren infant 
education in heaven, and on earth, 344. 

Effect. — The effect derives all that it has from 
its efficient cause, 512. 

Effigy. — In the other life, every one becomes 
the effigy of his own love, even in externals, 
481. 

Egypt. — Kgypt and Egyptian in the 'Word sig- 
nify the natural, and the scientific thence 
derived, 307. With the Orientals, and iu 
Kgypt, the science of correspondences flour- 
ished, 87. 

Elixt.— That they are the elect who are in the 
life of good and truth, 420. 

Elevation. — Elevation of the nndei'standing 
into the light of heaven, 130, 131. That 
there is an actual elevati(ui into the light of 
lu'aven when man is elevated into intelli- 
gence, 130. 4 

Emplotmknt. — Concerning the employment of 
angels in heaven, 3S7 to 394. 

End. — There is no end to any good thing, be- 
cause it is frum the Infinite, 4(39. False be- 
lief concerning the end of the world, 312. 

Ends. — Nothing is regarded by the Lord, and 
thence by the angels, but tho ends, which are 
tises with man, 112. 

E.NTiiusiASTS. — Concerning enthusiasts and en- 
thusia.stic si>irits, 249. 

ExTiiANCE. — Concerning man's entrance into 
eternal life, 445 to 4i2. 

EvJt'ILIURMiM. — Ccncerning the equilibrium be- 
tween h.'aven and hell. 089 to 596. Kfjuilib- 
riuni is between two forces, one of which acts 
and the other reacts, 5s9. On equilibrium is 
founded the safely of all in the heavens and 
on the earth, 694. Equilibrium is in the 
world of spirits, 600. The equilibrium be- 
tween the heavens and the hells is diminished 
uid incieasad according to the number of 



those who enter heaven, and who euier hell, 
093. 

Errors. — Those who are in tho sense of the 
letter of the Word, and not enlightened by 
gi-nuine doctrine come into m.-iny ei rors, 31 1. 
Krrors of the Learned, see Leaknkd. 

Esse. — The Divine Itself was the Esse of the 
Lord's life, fium which the lltnnan af terwards 
went forth, 44. Tho will of man is tbe very 
esse of his life, and the receptacle of tho good 
of love, 26, 447, 474. 

Essential. — Tho essential of order is Divii;o 
Good, 77, 523. The essential of the Church is 
to acknowledge the Divine of the fiOrd and 
his union with the Father — see extract 00 
page 57. The essential of all doctrines is to 
acknowledge the Divino Human of the Lonl, 
227. The essential of good and truth is inno- 
cence, 281. 

Evil. — .All that is evil comes from theproprinni 
of man. 484. All evils are from llie love of 
self and of the werhi; they are contemi>t of 
othei's, enmities, hatred, revenge, cruelty, 359. 
The hereditary evil of man, in what it con- 
sists, 342. Every evil brings along with it 
punishment, they being conjoined, 509. Man 
is the cause of his own evil, and not the 
Lord, 547. Why, in the Word, evil is attri- 
buted to the Lord, whon yet from the Lonl is 
nothing but good, 545. That every evil has 
in it wliat is false, wherefore they who are in 
evil are also in the false, although some of 
them do not know it, 551. 

Excrement. — Those who have passed their lives 
in mere pleasures, living delicately, indulging 
appetites, and loving those things as the 
highest good of life, in the other life love cx- 
creinentitious things and privies, which to 
them are objects of delight, 488. 

ExisiERE. — The llun.an was made the exislere 
from that esse of the Lord's life which Wiia 
the Divine Itself, page 56. That nothing 
exists from itself, but from what is prior to 
itself, thus all things from the First, which is 
the very Esse of the lite of all, 9, 37, 304. Iu 
man, the understanding is the existere pro- 
ceeding from the esse, 474. 

Extension. — Extension of thoughts and affec- 
tions, 49, 79, 85, 199, 201, 203, 204, 206, 240, 477 

Extent. — The difference between exteuse in 
heaven and exteuse in the world, 85. 

Exteriors. — The exteriors of the spirit are 
those by which it .accommodates the hotly of 
man in the world, 492. As compared with 
interiors, exteriors are more remote from the 
Divine, obscure and inordinate, 267. See In- 
teriors. 

Eye. — liy the eyes are signified nnderstanding, 
because the understanding is internal sight, 
97, 145. The eyes correspond to truth frona 
good, 232. That the sight of the eye sigi ifies 
tho intelligence which is of faith, and also 
faith, 271. In tlie Greatest Man, those .vho 
are in the eyes are in understanding, 96. All 
the infants in heaven are in the |)rovince of 
tho eyes, 333. To lilt up tho eyes and ( eo, 
signifies to tinderstimd, to perceive, aud to 
observe, 145. 

F.\rE. — With the angels the face makes on" with 
the interiors, 143, 457. That the lace of man's 
spirit differs very much from the face of his 
body, 457. The face of man's body is from 
the parents, but the face of "the spirit is from 
the affection, of which it is the image, 4&7. 



43^ 



FOU. 



INDEX. 



GOO. 



The face, in the iVonl, sisnifics the interiors, 
Aiiicli art- ut* lilt' nft'i-ttidii and thought, 26', 
4,iT. All w lio 111! ni mil' aiiyi'lic souifty arc of 
a like lace in j^eiu'ral, hnl not in i)articular, 
47. Angelic laces are the loinis of tiieir iu- 
teriuis, 47. 

Faith. — Kaith is the liplit of trnth wliich pro- 
ceeds from charity, 14*^. Faitli is all tiiat 
which is of doctrine; it consists in thinking 
jnstly and rifihtly. It hcconies charity when 
what a man thinks justly and ri};htly he also 
wills and does, ;iti4. i'aitli separate from 
love, is no faith, hut only science, which has 
no spiritual life in it, 474. Faith does not re- 
main with lUHU. if it be not from Iieavenlj' 
love, 482. Merely to believe the Word is not 
faiili, liut to love truth from lieavenly k)ve, 
and to will and do it from interior affection. 
482. That what is incomprehensible falls into 
no idea, thus neither into faith — extract ou 
page .'.9. line 2. 

F.iLSi-;. — All that is false comes from evils flow- 
ins from the lovo of self and the love of the 
World, ;U2, i)58. 

Feet. — Fiet signify tlie natural, 97. In the 
Greatest Man those who are in the feet, are 
in till' ultimate good of lieaven, which good 
is called natural-spirituut. 96. 

FiiiRES. — 1 he nervous fibres in the human body, 
212. 413. 

Fields. — Fields .signify those things which ap- 
pertain to state, 197. 

FiiiE. — Fire signifies love in each sense; sacred 
and celestial tire divine love, and infernal 
fire the love of self and of the world, 13. U8, 
134. Concerning infernal fire, 56C to 575. 

First. — The Fii-st and the Liust sigmties all and 
single things, thus the whole. 301. What is 
not connected by intermetliales with the 
First, does not subsist, hut is dissipated auil 
becomes nothing, 37. 

Flimk. — Flame signifies spiritnal ?ood, 179. 
In the opposite sense, flame.s correspond to 
the evils <if the love of self, 5S,i. 

Flksm.— The flesh of the l.onl signifies his Di- 
vine llunnin, and the divine good of his love, 
147. 

Flowers. — Flowers signify scientific truths and 
know leilges, 176. 4^9. 

Food. — Fond corresponds to the affections of 
good and truth, because those nom isli spirit- 
ual life as earthly food nourishes natiu'al life, 
111, 274. FiHid. in a sph-ilual sense, is ev<'ry- 
tlihi- which comes forth from the mouth (if 
the hiMcl. Spiritual food is science, intelli- 
gence, and wisilom. 310. 

FoRtiiKKD.— The fon-hcail corresponds to hea- 
venly love, and by forehead iu the Word, that 
love is signified, 14.">, '251. 

IfORM.— Concerning the form of heaven, 200 to 
2i2. The form of everything is from order, 
and acconling to it, 201. In the most perfect 
form. B«ch as the form of heaven is, there is 
the likene.'<s of the w hole in a part, and of a 
pari iu the w hole. C'J, 72. 73. The form of the 
nati.ial man differs very nuich from his spir- 
itual form, 99. The human form is the form 
of the whole heaven, of every society, of each 
angel, anil of everything of tlnuight which 
is from heavenly love with the angels, 400. 
In the nature of Ihe world, all things w hich 
there exist ucctirding to order, arc forms of 
uses, 112. See Mould. 

VOUNDITIOM. — Foundation signifies truth on 



which heaven, the Church, and docttlne an 
founded, 1^7. 
FreuiiOM. — All freedom is of love and affection, 
since what a man loves, this he does freely, 
45, 2J3. Seo concerning Freedom, in the ex- 
tracts from the lieuvcuhi Arcana, ou page 
427, and iu the hodv of this work, n<-«. -id 
293, 59S. 

Fruits. — Fruits signify the good of love and 
charity, 176, lS,i. 

G.\BRitL.— (iabriel is an angelic society, so 
named from its function, 52. 

Gardi x. — A garden siguities intelligence and 
wisdom. 111, 176, 489. 

Garments. — That garments in the Word signify 
trutlis, because these invest good, 129. Gar- 
ments correspond to intelligence, 179, 365. 
Tlie garments of the Lord, when he was 
transfigured, signify divine trnth, procecvliug 
from bis divine love, 129. Bright garnu-nts 
of fine linen signify truths from the Diviuo, 
179. Concerning the garments with whicU 
angels appear clothed, 177 to 182. The gar- 
ments of the angels do n"t merely appear so, 
but are really garments, 181. 

Gates. — Gates signify introduction to the doc- 
trine of the Church, and by doctrine into tho 
Church, 187, 3U7. Gates of heaven and gates 
of hell, 428 to 430. 

Ge.\erals. — Geiienils are in an inferior degree 
as compared with particulars, and are the 
continents of particulars. 267. 

Gen ERATio.N.— That generations and nativities 
signify the same spiritual things which aro 
of good and truth, or of love and faith ; and 
hence they signify regeneration and rebirth 
by faith and love, 3S'i. 

Genu. — Who and of w hat quality arc the infer- 
n.-d spirils called genii, 123, 151, 079. 

Ge.ntiles. — Concerning Ihe gentiles, C. Those 
who are born out of the Church are called 
gentiles, 3. Tho gc-nliles aresavi'd alike with 
Christians, 318. The gentiles are afraid of 
Christians, on account ot their lives, U21. Tho 
gentiles enter heaven ue»re easily th;in Chris- 
tians at this day, 32t, fiU. How gentiles are 
instructed iu theothei' life, 321, 512, 513. 

GksiURES. — Those things wliich are of the will 
set themselves forth iu the gestures of the 
body, 91, 214. 

Glorification of the lord. — See extracts from 
the IlKAVEXLV Arcan.v on page 56, rt infra. 

Glort. — Glory, in the Word, signifies Divine 
Truth, such as is in heaven, and such as is in 
the internal sense of Ihe WorrI, 1. 

GNvsiii.Mi or TKtrn. — Of the gn:ishinj of teeth 
245, 566 to 675. 

Go. — T<i go sigiufies progression of life. .190. Ic 
go with Ihe Lord is lo live with him, 192. 

Go.vT. — Goats, male and female, signify the aF 
lections, 110. 

Gon.— Goil is man, 85. That God is man c;in 
hardly be comprehended by those wl»>.iudg< 
all Ihings from Ihe sensual things of Ihe i x- 
termil man. So. In the universal heav*-u no 
other is acknowledged for Ihe lloil of ln-avco 
than the Lord alone, '2. See Divine, Uivinis 

llLMiN, I.ORD. 

GoLo. — (iold from correspondence signifies ce- 
lestial good, ilo, 307. 

Goon.— All good is of love. 23. That is called 
good which is of the will, and thence of the 
work, '26. Celestial good is the good of lov« 
to the Lord, 23. Colestiul good is In the is 



HEA. INDEX. HIL. 437 



most honTen, 31. Spiritual ijood is the good 
of charity toward tlio nciiihbor, 23, 215. 
Spiriliial pood is \\\ tlie niiddU heaven, 31. 
Spiriinal-natiiral g(iod is tlie ^^ood of the nlti- 
niati* heaven, ol. Tlie Rood of love, 51. The 
good of love correspon<ls to fire, IIS. Good 
of love is spiritiial heat, 13^J. The p:ood of 
faith, 51. The good of faith corresponds to 
light, 118. The good of faith is in its essence 
truth from good, 118. Tlie good of infancy 
is not spii'itnal good, but it becomes so by the 
implantjition of truth, 277. The good in in- 
fancy is a inediiini by which intelligence is 
implanted, 277. That without the good of 
innocence in infancy man would be a beast, 
277. That moral good is sincerity, 4S1. That 
civil good is .justice, 4S1. General or common 
good, 217, 392, 418. Every good is good ac- 
cording to use, 107. All good has its delight 
from uses, and according to uses, and likewise 1 
its quality, 112. Of goo'd and its delight, 2S8. 
That gooil from the Lord has the Lord in- 
wardly in itself, but not good from tlie7>ro- 
pnum, 9. All things in the universe refer 
themselves to good and trnth, 9, 473. Every 
good and trnth which proci-eds from the 
Lord, and makes lie.iven. is in a human form. 
400. That between good and trnth there is 
the resemblance of a marriage, 319. To do 
good to the evil is to do evil to the good. 390. 
All who live in good, according to the princi- 
ples of their religion, and acknowledge a 
Divine, arc accepted of the Lord, 303. 

Governesses. — See Tutoresscs. 

Government. — Concerning governments in hea- 
ven, 213 to 220. That when the loves of self 
and of the world began to reign, men were 
compelled, for security, to subject themselves 
to governments, 220. 

Gn.vss. — Grasses and grass-plats signify scientific 
trnths, 4S9. 

Gratis. — All the necessities of the angels are 
supplied to them gratis from the Lord, 266. 

Grou.vd. — The human mind is as ground, which 
is such as it is made by cultivation, 356, 
464. 

Grove. — Th.at a grove signifies true scientifics 
and their knowledges. 111, 489. Celebration 
of Holy AV orship in groves by the ancients, 
4S9. 

IIabit.vtions.— The habitations of the angels, 
143, 149. 1S3 to 190, 207. Angels, when they 
are ^^ith men. dwell as it were in their affec- 
tions, .■>9l. Heaven in the Word is called the 
habitation of the Lord: He dwells with the 
aiigi'ls in what is his own, and not in their 
f.roprium, 8. 

Hanks. — 'the hands signify the power of truth, 
96, 231. In the (ireatest Man those who are 
in the province of the hands are in the power 
of truth from good, 96. 

IIai'Pine.ss. — Concerning heavenly joy and hap- 
piness. 395 to 415. All the happiness of life 
is from uses, 361. 

Harvest. — Harvest signifies a state of reception 
and of increase of truth from good, 489. 

Head. — The head signifies intelligence and wis- 
dom. 96. In the Greatest Man those who are 
in the province of the head are in all good 
more than the rest, 96. 

Dearixg.— Use and delight of hearing, 402. 
Correspuudence of hearing, 462. 

Heart. — The heart signifies the will and the 
love, 95, 446. The heai t rorrespoudo to affec- 



tion, which is of love, 447. The heart corre* 
ponds to the crk-stial kingdom. 449. When 
the action of the heart ceases, the spirit of 
man is resuscitated, or drawn from the body, 
447. 

IIe\t. — Concerning heat in h aven, 126 to 140. 
Heat, in the Word, signifies love, 155. That 
the heat of heaven is Divine Good or Divine 
Love, 266. That heat from the Lord as a sun, 
is the affection which is of love, and in it* 
essence is love, 133. The heat of heaven ia 
Divine Love, and tlie he.-it of hell is the love 
of self, 572. Infernal heat is changed into 
intense cold when heat from heaven flows in, 
572. 

Heaven. — That love to the Lord, and charitj 
toward the neighbor make lieaven, 151. 
That heaven is distinguished into two king- 
doms, 20 to 2S. That there are three heavens, 
I 29 to 40. The inmost, or third, the middle, 
or second, the ultimate or first heavens, 29, 
267 , 270, 271, 280. Interior and exterior 
licavons, 22. Superior and inferior heavens, 
22. 120. Celestial-natural and spiritual-natu- 
ral heavens, 31. That the heavens consist of 
iiinuiiierable societies, 41 to 50. That the 
universal heaven in one complex, resenihlea 
one man. 59 to G7. Situation of the heavens, 
66. 'i'liat heaven is within man, and not 
without him, ?A, 54, 319. Of the form of 
heaven, 200 to 212. Heaven is arranged by 
the Lord, according to his divine order, 200 
Heaven, as to form, is everywhere like to it- 
self, 149. Heaven is distinguished into mem- 
bers and parts, as a man. and they are also 
named in like manner, 65. Heaven is not 
given of immediate mercy, hut according to 
the life, 54. Heaven is never closed from full- 
ness, 71. 

Heavenlt Writing. — The nature of heavenly 
WTiting. In the Word, are divine things and 
the arcana of heaven, even in its iotas, points, 
and tittles, 260. 
Hebhew. — Tlie Hebrew language agrees in some 
points with the angelic language, 237. He- 
brew letters, 241, 260. 
He-Goat. — Signifies the affections, 110. 
Hell. — The love of self and the love of the 
■world make liell, 151. In general, there are 
three hells — the lovvest, the middle, and the 
higher — respectively opposed to the inmost, 
the middle, and the ultimate heavens, 542. 
Hell is distinguished into societies in like 
manner as heaven, 541, 642. All the hells 
form one. 592. The Lord rules the hells, 536 
to 544. Situation of the hells. .'i82 to 588. 
The Lord casts no one down to hell, but the 
spirit casts himself down, 545 to 550. They 
who are in the hells are not in fire, 571. Ail 
who are in the hells are in evils and the 
falses thence, originating in the loves of self 
and of the world, 551 to 565. The fear of 
punishment is the only medium to restraii 
the violence and fury of those who are in tlu 
hells, 543. 

Herbs. — Herbs signify scientific truths, 189. 
Heresy. — Those who are in the sense oi the let- 
ter, without genuine doctrine, fall into here- 
sies, 311, 455. 
High. — High signifies what is internal, and 

likewise heaven, 188, 197. 
HiGUT. — Hight signifies good and truth as to 

degiees. 198. .307. 
Hills. — Hills signify the good of charity— tk« 



438 



IMP. 



INDEX. 



INT. 



an»el3 who are in this good dwell on hills, 
1S8. 

Hole. — K hole in a rock, in the Word, signifies 
the obsceiK' and the false of faith. 4SS. 

noLIXESS. — Concerning external hohness, 224. 

Holt. — The Holy is divine trnth proceeding 
from the Lord, 140. Of those who have lived 
a hol\ life in externals in the worhl. that they 
might be honored before others, and acconnted 
Eaiuts after death. 535. Every one is holy 
according to his interiors, 224. 

nouK — An lionr signifies state in particular, 
365. Compare Arcana Ccelcstia, 4''u4. 

^ JOSES. — The houses in the heavens, 180, 1S4. 
Ilonses, with the things within them, signify 
those things with man which are of his mind, 
thus, his interiors, and consequently which 
relate to pood and trnth, 1^6. A house of 
wood signifies those things which are of good, 
and a house of sttme those things which are 
of truth, 186. The house of God signifies, in 
the supreme sense, the Divine Human of the 
Lord, as to diviiie good: and in the respective 
sense, heaven and the Church, as to good and 
truth, 1S7, 223. By the house of the wedding 
is understood heaven and the Chnrch, from 
the conjunction of the Lord with them by Uis 
divine truth, ISO. 

HuM.vx Kace. — That heaven and hell are from 
the Iminau race, 311 to 317. The human race 
is the seminary of heaven, 417. 

HuXDBED .*nt; FoRTT-Foi-R. — A liundred and for- 
ty-fotir, in the siiiritn.tl senx'. are all truths 
and goods in the complex, 73,307. 

HlIXGER. — They are said to hunger who desire 
the knowledges of good and li-uth, 420. 

HuxGttT. — In the Word they are oiled linngry 
who are not in the knowledges of good and 
truth, and still desire them. 520. 

UUSDAND. — Why the Lord, in the Word, is called 
the Husband. 180. Husband is predicated uf 
the 1/ord, and of his conjunction with heaven 
and the Church, oCS. Iln,sbaud signifies the 
tinderstanding of truth, 368. 

Idev. — There are innumerable things in one 
idui of thought, 240. The ideas of thought 
are various forms into which the common af- 
fection is distributed: for no thought and 
idea at all is given without affection; tlicir 
Boul and life is thence, 236. The natural idea 
of man is turned into a spiritual idea with 
the angels. 165. Angelic ideas, when they 
flow in with men, are turned in a moment, 
and of themselves, into the natural ide;is 
proper to man, corresponding altogether to 
spiritual idejis, 168. The ideas of the internal 
man are spiritual, but man during his life in 
the worhl perceives them naturally, because 
ho then thinks in the natural, 243, .Man 
after death comes into his interior ideas, 
which then form his speech, 243. 

lONORANCE, — Why man cannot but be born into 
mere ignorance, 108. 

IlliJMlNATED, — To bo illuminated or enlight- 
ened, is to bo elevated into the light of hen- 
ven. 131. The light of heaven illuminates 
the understanding of man, and hence ho is 
rational, 130. The understanding is enlight- 
ened so far as man receives truth in good 
frun the Lord, 130, 

Im.mensity. — Of the immensity of heaven, 415 
to 418. 

IHPLAXTED.— Concerning what is implanted 
irom heitveu, 74, S2, 260, 602 



I>T>USTRT, — All things produced by human In- 
dustry for use. are correspondences, 104. 

IXF\xcr. — In infancy spirits are present who 
are in innocence, 295. The good of infaticy 
is not spiritual good, but it becomes so by 
the implantation of truth, 277. That what- 
soever is imbued in infancy appears natural, 
277 

IxFANTS. — Infants in heaven, 4, 329 to 345. Ii. 
the Word, infants signify innocence, 278. 
That infants grow up in the heavens, 4. In 
the Greatest Man, or heaven, infants of a 
spiritual dispositiim are in the province of 
the left eye, and those of a celestial disposi- 
tion in the province of the right eye, 333, 339 
The ideas of infants when they see objects, 
the Siinie as in heaven, 338. Temptations of 
infants, 343. Infants in heaven do not ad- 
vance in age beyond early manhood, and stop 
there to eternity, 340. Character of infants 
on earth, 277. All who die infants are accepted 
of the Lortl, wheresoever they are born, 308. 

IXFixiTE, — No ratio is given between the infi- 
nite and the finite, 273. 

IxFLix, — See page 428, extracts from the ITfa- 
reiili/ Araina, concerning Ixi.cx : and in the 
bodv of this work. Nos. 26, 37, 110, 112, 135, 
14.3," 207, 208, 209. 277 , 2S2, 296, 297, 208, 304, 
319. 435, 455, 549, 567. 

IXMOST. — .Man. otherwise than animals, has an 
inmost, by which he can be elevated by the 
lA>rd to Himself: hence also it is that he lives 
to eternity, 39, 435. 

Ixxoct.NCE. — Innocence is the receptacle of the 
truth of faith, and of the good of love, 330. 
The state of innocence of the angels in hea- 
ven, 276 to 283. Innocence is the very fsse 
of good, 2S2. Innocence of infants, 277. The 
innocence of infants is the plane of all the 
affections of good and truth, 311. The inno- 
cence of infants is not true innocence, but 
true innocence dwells in wisdom, 277. Geu- 
uiue inniicence is wisdom, 341. 

IxsiTUM, — With every man who is in conjunc- 
tion with heaven, there is an innate [iiisi^um] 
ide,i c»»ncernitig his life after death, 602. 

IxspiRATIOX. — In what manner the Lord spoke 
with the prophets, through whom was the 
Word, 254. 

IxsTRUCTiox, — Of the state of instniclion of 
those who come into heaven, 512 to 520. 

Intellioexce. — Since the light of heaven is di- 
vine truth, therefore also that light is divine 
wisdom and intelligence, 131. Heavenly in- 
telligence is interior intelligence, arising froiD 
the love of truth for the sake of truth, 347. 
Intelligence consists in receiving good and 
truth from the Lord, 80. What true inl-lli 
gencc is, 351, What spurious intelligenc»» is, 
352, What is false intelligence? 353, Intel- 
ligence and wisdom make man, SO. See Wis- 
dom. 

IxTEii.roEXT, — Who those arc who are Dicanl 
by the intelligent, 347,348, 356, 

I.XTEXTIOX. — The intention of man, from which 
his internal sight or thought is determined, 
is his will. 532, 

iNTtRioR.— The interiors of the spirit are 'hose 
which are of its own proper will, and thence 
thought, 492, Interior things fiow in with 
successive order into extern.tl things, even 
into the extreme or ultimate, and that there 
also they exist aiul subsist, 304, 475. Interior 
things exist and subsist iu what is ultinuita 



yc/s. 



INDEX. 



LIF. 



439 



Cn slmnltaneoHS order; hence all interior 
tilings are held tORether in connection from 
tlio i'lrst by the Last, 304, 475. Such as a 
man is as to his interiors, such he remains to 
eternity, 501. Sue, besides, Nos. 30, 33, 38, 
143, 173, 267, 313, 351, 44.4, 4S1. 

Iota. — Why, in the Word, there are divine 
things and the arcana of heaven, even in its 
iotas, points, and tittles, 260. 

Ibo.v.— Iron signifies truth in the ultimate of 
order, 115. 

I8.4AC. — In the Word. Abraham. Is:iac, and 
Jacob represent the Lord us to the Divine It- 
self and the Divine Ilum.in, 526. 

Israel. — Israel signifies the spiritual, 307. The 
Etuna of Israel signifies the Lord as to the 
Divine Ilmnan. 534. 

Jacob. — In the Word, by Abraham, Isaac, and 
Jacob are meant the Lord as to the Divine It- 
self aiid the Divine Human, 526. 

James. — The Apostle James represented the 
Lord a^ to charity, 526. 

Jehovah.— The Lord was the God of the Jlost 
Ancient Church, and likewise of the Ancient 
Church, und was called Jehovah, 327. 

Jerusalem. — Jerusalem is the Cliurch of the 
Lord, 73. Jerusalem signifies the Church in 
which is genuine doctrine, ISO, 187. 

Jerusalem, The New.— The New Jerusalem 
signifies the church which is hereafter to be 
established, liS7. By the New Jerusalem is 
signified the New Church, 197. By the New 
Jerusalem descending from God out of hea- 
ven is understood the heavenly doctrine re- 
vealed by tlii^ Lord 307. 

Jesus. — From the ceK.sii.il Divine the Lord in 
the world was called Jesus, and from the 
spiritual Dirtne, Christ, 24. 

John. — The Apostle John represented the Lord 
as to the works of charity, 526. 

JouRSEV. — In the Word, to journey signifies to 
live, and likewise the progression of life, 192, 
690. To go with the Loril is to receive spirit- 
ual life and live with him, 192, 590. 

Jot. — Concerning heavenly joy, 395 to 415. 
When any one receives the inmost of his own 
joy, he is in his own heavenly joy, and he 
cannot endure what is yet more interior, and 
it becomes painful to iiini, 410. The joy of 
bodily pleasiu'es, compared with the joys of 
heaven, is like coaree and offensive grime 
compared with the pure and sweetest aura, 
413. Impure pleasures and joys correspond 
to filth. 3b3. 

Judge. — The judge who punishes the evil that 
they may be amended, and to prevent the 
good being contaminated and injured by 
them, loves his neighbor, 390. 

JuDGEP. — To be judged according to deeds and 
works, is to be judged according to the inte- 
rior, 358 ; or, according to all things of the 
love and faith, or of man's will and thought, 
because these are the interior things con- 
tained in the deeds and works, 475. 

Ipdomext. — In the Word, judgment is predi- 
cated of truth, 64, 215, 348. Great judgments 
denote the laws of divine order, thus divine 
truths, 215. By judgment is signified spirit- 
w\\ good, which in its essence is truth, 216. 

JlDuMENT. The Last. — Erroneous belief respect- 
ing the Judgment, 1, 312. 

insT. — Wh.-it is from the good of love to the 
Loid is called just, 214. Those who are in 
♦hf inmost heaven are called just, because 



they attribute nothing of Justice to them- 
selves, but all to the Lord, 34S. 

Justice.— In the Word, justice is predicated of 
good, 64, 215, 348. By justice is signified 
celestial good, 216. To do justice and judg- 
ment is to do good and truth, 216, 348. The 
merit and justice of the Lord is the good 
which is from the Lord, and which rules in 
heaven, 348, 

Justified. — K justified person is one to whom 
the merit and justice of the Lord is ascribed, 
348. 

Keys. — The keys given to Teter signify power 
from the Lord, 2:32. 

KiDXEVs. — In the Greatest Man, those who an 
in the kidneys are in truth which examines, 
separates, and corrects, 96. By kidni )'S il 
signified the examination of truth, 97. 

King. — Kings, in the Word, represent the Lord 
as to divine trntli, 226. A king signifies 
those who are in divine truth, 226. 

Kingdom. — Heaven is distinguished into two 
kingdoms, 20 to 28. Celestial kingdom and 
spiritual kingdom, 21. The celestial kingdom 
in general corresponds to the heart and to all 
things of the heart in the whole body, and the 
spiriUnvl kingdom to the lungs and all things 
which thence depend, 95. Concerning these 
two kingdoms, see Nos. 133, 146, 14S, 18S, 213 to 
215, 217, 223,.225, 241. The priestly kingdom 
and the regal kingdom, 24. The kingdom 
of the Lord is a kingdom of uses, 219, 361, 
387. 

Knowledges. — Viewed in themselves, know- 
ledges are out of heaven, but life procured 
by knowledges is within heaven, 518. 

Lambs. — Sheep and lambs correspond to the 
affections of the spiritual mind, 110. A lamb, 
in the Word, signifies innocence and its good, 
282. 

LANr.u.s.GE. — All in the universal heaven have 
one language, and they all understand each 
other, 236. The difference between angelic 
language and human languages, 237, 261. 
Spirits and angels speak from the interior 
memory, and hence they have a universal 
language; the languages in the world being 
of the e-xterior memory, 463. The first lan- 
guage of men on our earth agreed with tha 
angelic language, because they had it from 
heaven ; the Hebrew language agrees with it 
in some points, 237. 

Last. — The First and the Last signify all and 
single things, thus the whole, 304. 

Laurkl. — -Laurels correspond to the affection 
of truth and to its uses, 520. 

Laws. — The laws of order are divine truths, 57, 
202. The laws of spiritual life, the laws of 
civil life, and the laws of moral life, are de- 
livered in the ten precepts of the Decalogue, 
531. 

Leirxed. — Concerning the learned, their errom 
and false teachings. "4, 267, 312, 313, 346,353, 
354, 456 464. The false belief of the learned. 
74, 183, 312, 518. 

Learning. — The change in the learning of tha 
world, which has not received into itsf i light 
from heaven by the acknowledgment of the 
Divine. 354, 35.5. 

Left. — Tliose tilings which are on the left cor- 
respond to truth from good, 118. 

Length. — Length signifies a state of good, 197. 

Letter.s. — Form of the Hebrew letters, 260, 241, 

Life. — There is only one siugh life &om which 



44° 



LOR. 



INDEX. 



MAN. 



all live, both in heaven and in the world. 
This life is from the Lord alone. It flows in 
with angels, spirits, and men, in a woiiderl'iil 
manner, 203. There is only one fountain of 
lil'e, and the life of man is a stream thence, 9. 
The life of every one is such as his love is, 14. 
The life which flows in from the Lord is varied 
according to the state of man and according 
to reception, l!97. The life of the will is the 
principal life of man, and the life of the uu- 
dei-btanding proceeds thence. 26, 61, 474. All 
of man's life consists in this, that he can 
think and he affected, can understand and 
will, 203, 512. The life of good is of the will, 
and the life of tnith of the understanding, 
2J1. Life is threeluld — spiritual life, moral 
life, and civil life; and these lives are distinct 
from each other, 529, 530, 531. To the intent 
that man may receive the life of heaven, it is 
necess:iry that he live in the world, and en- 
gage in its husiness and employments, and he 
then hy moral and civil life receives spiritual 
life, 528. 

Light. — Concerning light in he.iven, 126 to 140. 
The light of heaven in its essence is divine 
truth or divine wisdom, 266. All light in the 
heavens is from the Lord as a sun. 127. The 
divine truth proceeding from the Lord appears 
in heaven as light, and presents all the light 
of heaven, 127. The light of heaven enlight- 
ens at the .same time the internal sight of the 
angels, which is of theu* minds, and their exter- 
nal sight, wliich is of the eyes, 2C6. The light 
of the world is for the external man, the light 
of heaven for the internal man, 347. The 
light of heaven flowg-in into natural lumertj 
and the natural man is so far wise as he re- 
ceives the light of heaven, 347. Light signi- 
fies truth proceeding from the good of love, 
13. . The go<id of faith corresponds to light, 
113. Light signifies the truth of faith, 118. 
Light signifies truth from gooil, 123, 179. 

Like. — LiUe sees like, because from like, 76. 

LiNKN. — Fine linen signifies truth from a celes- 
tial origin, 365. 

Liter, — Those in the Greatest Man who are in 
the liver, ju'e in the purification of good and 
truth, 96. 

Loins. — The loins, in the Word, signify conjngial 
love, 97. In the Greatest Man, those who are 
in tlie province of the loins are in conjugial 
love, 96. 

LONo. — In the Word, long signifies good, 197, 
307. 

Lord. — The Lord Is the God of Heaven. 2 to 6. 
lie is the Sun of Heaven, 118. The Lord 
alone is man, and every one is so far a man 
as he receives Him, 90. The 1/ord in person 
is constantly surrounded by the sun; hence 
in heaven he is not there in person, but in 
presence by aspect, 121. The Lord, as a eiin, 
appears to ev*'ry one according to the quality 
cf his state, 159. The Lord alone rose again 
OS tr the body, 316. Concerning the Lord 
and His Divine Humanity, see the collection 
of extracts from the Hiorenly Arcana, on 
pages 66, et iu/ra. To love the Lord is to 
love what is pood and trne, 64, 4S1. To be 
in the Lord, or in the body of the Ix>rd. is to 
be In tJie good of his love, 81. Those who 
are in heaven are siiid to be in the Loi d, 8. 
What is from the Lord is the Lord Himself, 
12. The Lord is mercy itself, love itself, and 
good itself, 524. 



Love.— That love is the fire of life, 14. That 
love is the esse of the life of man, 447, That 
love is spiritual conjunction, 14. 272. That 
imiunierable things are in love, and that lova 
receives to itself all things whicii are in agre» 
ment, IS. Celestial love is the lore in which 
those are who are in the celestial kingdom, 
23, 26S, 481, 557. Spiritual love is the love in 
which those are who arc in the spiritual 
kingdom, 23, 390, 55S, 505. Celestial love if 
love to tlie Lord, 15, 23, 272. Spiritual love 
is cliaritv toward the neighbor, 15, 23. 2"i 
Conjngiai love, 281, 367 to 386. Love of self, 
122, 151, 272, 283, 342, 359, 400. 554 to 556 559. 
Love of the world, 123, 151, 342, 359, 400, 554 
555, 565. Keiguing love, 58, 14;j, 236, 249, 352, 
477. 479. All the delights that man has are 
of his reigning love, or that which he lovea 
above all things, 486 

Love, To. — To love is to mil and to do, 350. T,- 
love and not to do good when one is able, 
is not to love, but only to think that one 
loves, 475. To love the Lord and the n< igl>- 
bor is to live according to the Lord's precepts, 
15. 

Loves. — Loves are interior and exterior, 477. 
Loves are communicative of tluir delights, 
399. Loves are destructive of delights with 
others, 399. Celestial and corporeal loves, 
481. 

LtJciFER. — By Lucifer are meant those who are 
of Label or Babylon, being those who extend 
their dominions even into heaven, 544. 

LuMEX. — Natural light [lumen] is the light of 
the world, which is for the external man, 130 
347, 352. 

LtiXGS. — In the Word, the respiration of the 
lungs signifies understanding, and the truth 
of faith, 95, 446. The respiration of the lunga 
corresponds to thought, 446. The lungs cor- 
respond to the spiritual kingdom, 449. Sea 
Heart. 

List. — Lust is love in continuity; it is infernal 
fire, 570. 

Malice. — Of the malice of infernal spirits, 570 
to 581. 

Max. — That man is man from will, and thence 
from understanding, '26, 61 ; and from this 
that he can understand truth and will good, 
60. That so far as mall lives according to 
order, so far he becomes a man, '202. 'That 
the will of man is the esse of his life, and the 
understanding the existere of life thence, 6L 
Into njan when he was created, all things of 
divine order were collated, so that he wai 
made divine order in form, and thence a 
heaven in its least efligy, 30, 57, 202, 454. 
The internal man was formed to the image of 
heaven, and his external to the image of the 
world, 30. 57, 313. That man is born into evil 
and the false, thus into what is contrary to 
divine order, and that hence he is born into 
mere ignorance; and, therefore, that it if 
necessjiry that he be born anew, that is. hi 
regenerated, 202, 523. That every mm is ■ 
ejiirit as to his interiors, 432 to 444. Slan, 
viewed in himself, is a spirit, and th« corpo- 
real, added to him for the sjike of functions 
in the natural and material world, is not the 
man. but an instrument for the use of hi( 
8|iirit. 435. With every man there ar» acgelt 
and spirits, and that by them man has com- 
munication with the spiritual world, 20i 
That man, without spirita attending him 



MBA. 



INDEX. 



Mon. 



44' 



cannot live, 202. Tliat ninii does not iippear 
to spirits, a.s neitlier »]o spirits iippoar to man, 
292. That spirits can Sep nothing wliicli is in 
onr eolar worlil nppcrlainina to man, except 
witli him with whom they speak, 292. Snch 
spirits are ailjoined to man as he himself is 
as to affection, or as to love, 295. .Man is of 
etich quality as are the nscs with him. 112. 
AH things of the man and of his spirit are in 
his deeds or works, 47f). Man after death is 
in a perfect human form, to 400. In dy- 
in;;:, man leaves nothin;; e-\cept his earthly 
liody, 461 to 469. When ni;;n passes from 
one life to another, it is as if he passed from 
one place to anotlier, 461. That man after 
death is man ahsolutely, 4.'6. Man is, after 
death, as his life was in the world, 470 to 
4S4. Man. after death, is his own love, or his 
own w ill, 479. Man, after death, remains to 
eternity snch as he is as to liis will or reigning 
love, and can no longer be reformed h}' iu- 
slrnctioi), as in the world, 480. The man 
\< ho h;us celestial and spiritual love conies into 
heaven, and he who has corporeal and worldly 
lo<i3, withont celestial and spiritual, into hell, 
481. Faith does not remain with man if it 
be not from heaveidy love, 482. Love in act 
is what remain.s, thus the life of man re- 
mains, 483. Man is, as to his spirit, in society 
with spirits, and comes into the same society 
after death ; hut he does not appear in that 
Society as a spirit while he lives in tiie world, 
uidess it is as one of those who think al>- 
stractedly from the body, 4oK. Man is in 
freedom through the equilibrium between 
heaven and hell, 597 to 600. If man believed 
that all good is fr<mi the Loril. and all evil 
from hell, lie would not make the good with 
him meritorious, neither would evil be im- 
puted to him, 302. In the Word, man signi- 
ties the understanding of truth, or one that is 
intelligent. 36S. 

Man. — The Greatest Man. — Heaven, in the 
whide complex, appears in form as a man, 
and hence is called the Greatest [or Grand] 
Man, 69, 94, 96, 217, 333. The angels know 
that all the heavens, together with their soci- 
eties, resemble one man: therefore also they 
call heaven The Greatest and Tbe Divine 
Man, 59,94,96,217,333. 

Man-Spirit. — Concerning man-spirits, 422, 456, 
401. DitTerence between the man-spirit and 
tlie spirit, 552. 

Marriage. — By niarri:ige, in the Word, is un- 
derstood the marriage of good an-l truth, 
such as is in heaven, and such, as will be in 
the Church, 2S1. Concerning marriages in 
heaven, 306 to 386. IIow U'arriages are joined 
in the heavens, 3S3. Infernal marriage is 
the conjunction of the false with the evil, 
377. 

Master. — In heaven, the master loves the ser- 
vant, and the servant loves the master, 219. \ 
Infants are instrueteil by masters, ■134. 

llArERIAL. — That which is material, which is 
proper to the body, is added, and almost as 
it were adjoined to the spirit, in order that 
the spirit of man may be able to live and per- 
form uses ill the natural world, all things of 
whi-t aro material and in themselves void of 
life, 432, 60. What is material sees only 
what is material, but what is spiritual sees 
what is spiritual. 453. 

UtANs. — No one can be Baved but by divine 

68 T* 



means; these are called divine truths; the» 
teach in what manner man ought to live tha. 
he may be saved, 522. 

MKxsriiE. — Measure signifies the quality of a 
thing as to truth and good, 73, 307, 349. 

MtLAXcHoLv. — W hence man has the interior 
sadness which is called melancholy, 299. 

ME:\roKY.T-Man carries along with him into the 

. other world all his memory, 462. Man haa 
two memories, — an e.\terior or natural, and 
an interior or spiritual memory; the things 
in the exterior memory are in the light of 
the world, but the things contained in the 
interim- are in the light of heaven. All and 
each of the things which a man has thought, 
spoken, and done, and which he has seen and 
heard, are inscribed on the interior memory, 
which memory is the book of his life. Those 
things which have acquired habit, and have 
been made things of the life, and are thereby 
obliterated in the exterior memory, are in 
the interior memory, 463. The external or 
natural memory is in man after death, but 
quiescent, and those things tinly come into 
use which man has in the world imbibed by 
means of material things, and has made 
rational, 464. Consult Nos. 461, 466, 467, 
469. 

Mercy. — That no one conies into heaven from 
immediate mercy, 521 to 527. Heaven is not 
given of immediate inercy. but according to 
the life; and the all of life by which man ia 
led of the Lord to heaven is from merc3% and 
this is meant by merc.v. 54, 420. If heaven 
were given from immediate mercy, it would 
be given to ail, 54, 524. That immediate 
mercy is not given, but mediate ; that is, to 
those who live according to the command- 
ments of the Lord, whom from mercy lie 
leails continually in the world, and afterward 
to eternity, 364, 420, 4S0. It is impossible for 
a man who lives in evil to be saved by mercy 
ahuie, because this is contrary to divine order, 
523. Divine mercy is pure mercy toward 
the wliole human race to save it; it is con- 
tinual with every man, and in no case recedes 
from any one, so that every one is saved who 
can be saved, 522. 

M'iRiT. — The merit and justice of the Lord is 
the good which rules in heaven. 348. 

METE5IPSVCH0S1S. — The origin of tlie doctrine of 
metempsychosis. 256. 

Michael. — Michael is an angelic society se 
named from its function, 52. 

Microcosm. — The internal man was formed to 
the image of heaven, and the external niaa 
to the image of the world, and on this ac- 
count man was called by the ancients a mi- 
crocosm. 30. 57. 

Mid-DAT. — Mid-day signifies wisdom in its light, 
155. 

Mind. — Mind consists of two parts, one of which 
is called the understanding, the other tin 
will, 367. Mind is understanding and will 
and thence thought ami .affection, 277. 

SliNERAL. — Mineral kingdom, 104. 

Month. — Month signifies an entire state 165, 
compared with Armna Ca)^tla^ 3S14. 

Moon. — The moon, in the Word, signifies the 
Lord as to faith, and lieuee faith in the Lord, 
1, 119. 

MoENiNO. — Morning signifies the lieginninL'of a 
new state, and a state of love, 155, 156, 2S9. 
^loruiug signiiies the first atid highest der.>e« 



442 NEI. INDEX. OPE 



ol love, 155. iMorning or dawn in spring-time 
ciirrepponils to the state of peace of angels iu 
heaven, 289. 

jIosT A.NXitXT CnuRCH. — The first Chnrch in 
tills eaiih, (iescrihed in tlie tir-st cliapters of 
Genesi.s, and which above all others was ce- 
lestial, ;527. 

Most .Wciknt. — See Ancient. 

Mother. — Muther signifies tlie Chnrch as to 
truin, thu> also the truth of the Chnuh, .382. 

Motions. — Motions signify analogons tliiugs 
appertaiiiiuy: to state, 197. 

Mountains. — Mountains signify celestial love, 
1S8. 

H.TUTH. — Those who are in the month and 

tonsne, in the Greatest Man which is Heaven. 

are in discnnrsing from understanding and 

perception, 96. 
Music, \\lience it is that the art of music is 

ahle to express various kinds of affection-s, 

241. 

Nakedxess. — In the heavens, innocence corres- 
ponds to nakedness: to the innocent and the 
chaste, nakedness is no shame, liecause with- 
out offence, 179,341. The angels in the in- 
niost heaven are iiakeil, 17S, 341. Nakedness 
is of innocence, 280. Spirits have a custom 
of testifying innocence by taking off their 
clothes and presenting themselves naked, 
•2S0. 

TfAME. — The societies of heaven, and the angels, 
have not any name, but are distinguished by 
the quality c f their good, and by au idea con- 
cerning it, 52. 

ATio.NS. — Coo. erning the nations or people ont 
of the ChnrcD lu heaven, 318 to32S. 
N.4TIVI1T. — Infants in heaven believe they were 
born in heaven, and do not know of any other 
than spiritual nativity, which is effecteil by 
the knowledges of good and truth, from which 
/nan is man, 34&. Signitication of nativity or 
birth. 382. 

Natjral. — The natural is the ultimate, from 
which spiritual and celestial things, which 
are interior, close, and on which they subsist, 
as a house upon its foundation, 30'>. Those 
thing? which exist from the sun ()f the world 
are calli'd natural, 172. The spiritual see 
those things which are of spiritual origin, 
and ttie natural those things which are from 
a natural origin, 582. Nothing natural is 
given to which something spiritual does not 
correspond, 487. 

Nature. — Cniversal nature is a theatre repre- 
sentative of the Lord's kiinidoni. lOd. Nature 
was only created that it might invest what is 
epirituai, and set it lorth correspomling in the 
ultimate of order, 102. Spaces and times are 
proper to nature, 206. 

Seedle. 1 he eye of a needle signifies spiritual 
truth, 315. 

Neigiiuor — In the supremo sense, the I/or<l is 
the neighbor; all good which is from the bold 
is the neiglibor, ami to will and to do that 
good is to love the neighbor, 64. Every man 
and society, also the country and the Church, 
and in the universal sense, the kitigdoiu of 
the Lord are the neighbor, and to do lliem 
good from the love of goctd accortling to the 
i|uality of their state is to love the nek'bbor; 
t!ms their good, which is to be coisulted. is 
the neighbor. 4SI. To love the nciglibnr is 
D<>t to love the ])frson. but to l«»ve that which 
appertains to him; th«y who love the piM-son, 



and not what appertains to the man, and 
which constitutes him, li)ve equ.ally an evil 
man and a good man, and do good alike to 
the evil and the good, when yet to do good to 
the evil is to do evil to the good, which is not 
to love the neighbor, 390. See also 15, 16, 217, 
225. 4U6, 558. 

New Birth. — See Reqeneration". 

Night. — Night signifies a state of no love and 
faith. 155, 156; also the total privation of all 
love and wisdom, 155. 

North. The north signifies wisdom and intel- 
geiice iu obscure light; a state of light, or of 
■wisdom and intelligence in obscin:ty. 150. 
In heaven, those dwell in the north who are 
in obscure light of wisdom, 1 1^, 149. In hell, 
those who are in the falses of evil, dwell fiom 
their south to their north, 151. 

Nostrils. — The nostrils, iu the Word, signify 
perception. 97. In the Greatest Man, those 
who are in the nostrils are in perception, 96. 

Noi'RisnsiENT. — Intelligence and wisdom are 
essential spiritual nourishment : food in a 
spiritual sense is everything which comes 
forth from the mouth of the Lord, 340. 

Number. — All numbers, in the Word, signify 
things; numbers multiplied signify similar 
things, with the simple numbers from which 
they result by multiplication, 263. Writings 
from heaven of mere numbers written in or- 
der and in a scries, involve arcana some of 
which cannot be comprehended by thought, 
nor expresseil by words, 263. 

Obsessions. — E.xternal obsessions, or those of 
the boily. are not given at this day as for- 
merly ; but internal obsessions, which are of 
the mind, are given more than f»»rmerly, 257. 
Of the interior obsession of man, 257. 

Occiput. — In heaven it is never permitted to any 
one to stand behind another, ami look at the 
back of his head, 144. The influx of the 
celestial angels is into the occiput, for that 
region cf>rresponds to wisdom. 2.jl. Evil genii, 
with man, are seated beneath the hinder part 
of the head, 579. 

Odor. — Odor, in the Word, signifies the percep- 
tivity of what is agreeable or disagreeable, 
according to the quality of the love and the 
faith of which it is predicated, 2"'7. An 
odor of rest, when applied to .Jehovah, is the 
perceptivity of peace, 2S7. The odor arising 
from the worst hells is as it were cadaverous, 
134. 

Oi.D Aqe. — With those men of old age who can 
be refitrmeil and regenerated, spirits are pres- 
ent who are iu wisdom and ininicence, 295. 
Tho.se who ilie oM. alt' r a life of faith in the 
Lord, and of charity toward the neighbor, 
are rejuvenated, 414. 

Old ^Ian. — lly an old man is signified a wise 
man, and in the abstr-act sense wisd<uu. 278. 

Olives, — Olives correspond to the atleotiou of 
giK>d and its uses, 520, 111. 

O.xE. — All the societies in heaven, and every 
angel in a society, make one by love from the 
Lord, 20. In wiiat manner they make en& 
61. In the spiritual \\orld, the exteriors and 
interiors must act in unity and correspond, 
4'.'S. With those wh ' are in good, the interior 
thought makes one with the exterior tbonght, 
4U9. With a good spirit, in the second stat" 
after death, the llioiii;lit makes one with the 
will, .50.3. See Whole. 

Openinq. — Opening of the iuleriors, 33, 271, 272 



PEA. 



INDEX. 



PRO. 



443 



851, 396, 46S, 53'i. Opening of the exteriors, 
396. Opening of tlie degrees uf tlie niiiui, 
468. Opening of tbe tilings wliicli jire above 
the rational uiind, and of the things wliich 
ore below it, 430. Opening of the eyes of 
the spirit, 171. Opening of the gates of hell, 
683. 

Opinion. — False opinions concerning the angels, 
the devil, the ^oul, the resnrrection, and the 
last judgment. 312, 183, 4.0G. 

OPi*o.sncs. — \Vhen one opposite acts against 
another, pain is pi cidiiced. There is not any 
filing without relation to its opposites; and 
from the opposite is known its ipiality, i'C., 
641. Hetwi.'en the opposites there is equilib- 
rium, 5tl. 

Order, Divine. — The Lord is order, inasmuch 
i\s the divine goml and tiuth which jiroceed 
from the Lord niiike order, 57. All things 
ivliicli in nature exist and subsist from tlivine 
oixler are correspondent, and have relation to 
good and truth, 107. Divine order does not 
rest in the middle, tint terminates in an ulti- 
mate, and the ultimate is man; thus divine 
order terminates with man, 304, 315. All 
things of divine order were C(dlected into 
man, and man from creation is divine order 
in form, 30, 202; because he is its recipient, 
523. Divine order is heaven with man, 523. 
So far as man lives according to divine order, 
so far in the other life he appeals as a man, 
perfect and beautiful, 454. 

Orientals. — Tlie science of correspondences 
tlourislied with the Orientals, 87. 

OxEX. — Cows anil o.Ken correspond to the affec- 
tions of the natural nn'nd. 110. 

P.\L\CES. — Concerning palaces in heaven, 184, 
185. The palace of wisdom, 270. 

P.VNCREAS. — The pancreas corresponds to the 
puritication of good and truth. 96. 217. 

P.41IADISE. — Paradise signifies intelligence and 
wisdom. 111, 176. 4S9. The magnificence of 
things paradisiacal in the other life, 176. Why 
heaven is called paradise, 136. 

Particulars. — Those things which are in a 
superior degree are particulars, and those 
things which are in an inferior degree are 
generals; and generals are the contruokts of 
particulars, 267. 

Path. — A way. path, road, or street signify 
truths, which lead to good, and also fulses, 
wliich lead to evil, 479. 

Pe\ce. — Concerning the state of peace in hea- 
ven, 2St to 290. Peace is the inmost of de- 
light from the good of innocence, 285. Peace 
in the heavens is the Divine inniostly atl'ect- 
ing with bles.sedness every gooil and truth 
there, and it is incomprehensible to man. 286, 
288. Innocence aiicl peace walk hand in 
hand, 2SS. A state of peace in the heavens 
is lus a state of dawn and of spring in the 
earth, 289. Heavenly peace is given with 
men who are in wisdom, yet it is stored up in 
their interioi-s while they live in the world. 
2S8. Internal peace is not given with those 
who are in evil, 2:-iO. Peace signifies the 
I/ord and heaven, anil also heavenly joy and 
the delight of good. 2'^7 . ]*eace signili-'S tbe 
liniiin of the Divine Itself and the Divine 
Human in the Lord, and the conjunction ttf 
the Lord with heaven and with the Church, 
287. 

Pkari.3. — Pear's signify introductory truths, 
30- 



Perceptiox. — Perception is internal hearioji;, 
434. 

Perfection. — Perfection in the heavens in- 
creases according to the plurality of the an- 
gels, 418, 71. All perfection also increivsos 
toward the interiors, and decreases towaru the 
e.\teiior.s. 341, 158. 

Peter. — The Apostle Peter represented the Lord 
as to faith, .526. 

PlETT. — \ life of piety without a life of charity 
is of no avail, but with the latter isof advau- 
t:i-.;e in every respect, 535. 

Plvces. — Places and spaces are presented visible 
according to the states of the interiors of an- 
g.'ls and spirits, 195. Places signify st.ates, 
lU2. Changes of place in the spiritual world, 
are changes of the state of life, 192. 

Plurvlitv. — PluraUty of earths, 417. Plurality 
of hells, oSS. 

Poor. — The poor in heaven, 357 to 365. In the 
"Word, by the poor are understood those who 
are spiritually poor, that is, who are in igno- 
rance of truth, and still desire to be in- 
structed, 420. 365. 

Power. — The power of the angels in lioaren, 
228 to 2.33. The angels are called powers, 
and are powers, from the reception of divine 
truth from the Lord, la7, 231. All jiower is 
from the Lord, and is of truth from good, 
thus of faith from love, 232. The false from 
evil has no power, 2i3, 539. All the power 
which man has is from liis undei'standing and 
will, 228. 

Preichers. — Of preachers in the heavens, 223 
to 226. All the preachers in the heavens aro 
from the Lord's spiritual kingdom. 225. 

PREAi niNO. — Of preaching in tlie heaven.s, 221 
to 227, 259. 

Prese.nce. — The presence of the Lord in the 
heavens is that He is everywliere. ami with 
every one, in the good and truth which pro- 
ceeil from Him, consequently that lie is in 
Ills own with the angels, 147, 121. Tbe pres- 
ence of the angels is not with the Lord, but 
the Lord's presence with the angels, 142. In 
the spiritual world, one is exhibited as pre- 
sent with another, if he only intensely desires 
his presence. 194. 

Priestiiood. — Priesthood signifies tlie good of 
love to the Lord, 226. 

Pkiksts. — I'riests represented the Lord as t(^ 
Divine Good. A lu iest, in tbe Word, signifies 
those who are in the good of love to the Lord, 
226. False belief of the priests, 74, 1S3, 312. 

Privv. — See ExcREMiNT. 

Proof.™. — To proceed is to be produced and ex- 
hibited in a suitable form, that it may be per- 
ceived and appear, 474. The things which 
l>roceed are of that from which they proceed, 
474. To exist from an esse is what is meant 
by proceeding, 139. 

Procreation. — In the heavens there is a pro- 
creation of good and truth. 382. 

Profanation. — Profanation is the rommixing 
of good and evil, also of the ii ue and falser 
■with man. 4o*j. 

Pr.OFWE. — To profane is to believe ar fii-st, and 
aflerward dyiy. 456. 

Progri ssiox. — All progressions in the .'piritual 
world are made by changes of the stale of 
the interioi-s. so that i>roiiressioM-i are nothing 
els.- than i liauges of ,<tati-. 1^2. 19.i. 

Prophets. — The prophets liad their spiritual 
sight opened, 76. How the Lord spoko witli 



H4 



REL. 



INDEX. 



SCI. 



the prophets through whora was the Word, 
254. 

PROPKinsr.— The propiinm of man is to love 
himself more than God, and the world more 
than heaven, and to make liis ncightior of no 
account in respect to himself, thus it is the 
love of self and of the world, 2S3, 4S4. 568, 
Tfic laovrium of man is dense evil; it is hell 
vvitli liiui, 4S4. The good which man does 
from the proprium is not good, but in itself 
evil, 484, See 158, 280, .501, 

Pliovi.NCES. — The provinces of the Greatest Man. 
Heaven is distinguished into memhers and 
parts as a man. and they are also named in 
like manner, 65, 96, For e.xample, see Pbo- 

VINCE OF THE ETES. 333, 

^ULSE, — The pulse tff the heart reigns in the 
body throughout, 446. In heaven, there is a 
pulse like that of the heart, but more inte- 
rior, 95, The pulse of the heart is varions 
there according to states of love, 95. See 
Respirvtiox. 

FoxisHMEXT. — In the other life, no one suffers 
punishment on account of hereditary evil, 
because it is not his: thus it is not his fault 
that he is such : but he suffers on account of 
the actual evil which is his own, thus as far 
as he has appropriated to himself hereditary 
evil by actual life, 342. Punishments in the 
world of sjurits are manifold : but no one 
suffers punishment on account of the evils 
which he had done in tiie world, but on ac- 
count of the erils whicli he then does; yet it 
amounts to the same thing, because every one 
after death returns into his own life, and thus 
into similar evils, 50fl. 

PuRl'LE. — Punile signifies celestial good. 365. 

Ql'.\KTERS. — Concerning the mur quarters in 
heaven, 141 to 153, 17, 123. In the spiritual 
world the quarters commence and are deter- 
mined from the face, 143. The quarters there 
are determined otherwise than iu the world, 
17, 143. 

Rams. — Their signification, 110. 

R.iPiiAEL. — Raphael is an angelic society so 
named from its function. 52 

Rational. — The rational is alone from divine 
truth and divine love, 464. The human ra- 
tional exists from the influx of the light of 
heaven, 309. How the rational should bo 
H cultivated, 468, 469, 439. Man is so far ra- 
tional after death, as he has become rational 
in the world by languages and by sciences, 
and nut at all in proportion to his skill iu 
languages and sciences, 464. 

Reason,— The faculty of ratiocinating is be- 
lieved in the world to be rationality, but it is 
eepai ate; it is the faculty of confirming what- 
soever it pleases, and from preconceived prin- 
ciples, and from fallacies, to see falses and not 
truths, 464, 35,'i. In the other life those are 
deprived of the faculty of rati<»cinating, who 
have cbised for themselves the interiors of 
their own minds, and immei'sed themselves 
wholly in externals, 5fl0, 464, See R\Tio.\Ai,. 

Reborn. — Man must be reborn, that is, regen- 
erated, 312. 

Rf,coi.L(.oiiox, — Of the fancied , recollection of 
things the nuui never heard or saw, 2,'.6. 

Ueo i;ni:k \TI0N. — Uegenerution is a new birth as 
to the sjiiritual man, 279. How it is accom- 
Idished, 279. Described by an angel, 269. 

Relationship, — All relationshijis, proximities, 
or ttHinities in heaveu are from good, and 



according to its agreements or differences, 
46, 

Religioses, — Pangers incurred by those who 
dwell exclusively upon religiou.s subjecis, 249. 

Repentance. — After death, repentance is not 
possible, 527. 

REPREstxiATivES. — Concerning representatives 
in heaven, 170 to 176. All things iiie called 
representatives wJiich correspond to the ia- 
teriois, and tliey also represent them, 175, 
Examples of representatives, 335. 

Respiration, — The resjiiration of the lungs 
reigns in the boily thruiighont, 446. In hea- 
ven there is a respiration like that of tho 
lungs, but more interior, 95. Respiration 
there is varied according to the states of 
charity and faith, 95, 2.35. See PoLSE. 

Resurrection. — See Resuscitation. 

Resuscitaiiox, — Of the resuseit.ation of man 
after death, 445 to 452. ResUfcitation is the 
drawing forth of the spirit of man from the 
body, and its introduction into the spiritual 
world, commonly called resurrection. 447. 
Erroneous belief concerning the resurrection, 
456. How resuscitation is effected, 448, 449, 
450. That nurn rises again only as to spirit ; 
the Lord alone rose again as to the body, 316. 
Man rises again innnediately after death, and 
then he is a man as to all and single things, 

Revelation. — The most ancient people had im- 
niediate revelation: with the ancients it was 
mediate by correspondences, 300. \\ by men 
cannot now receive inmiediate revelation, 309. 

Rich, — The rich in heaven, 357 to 365. By the 
rich are meant those who abound in the 
knowledges of good and truth, tluis who are 
withiu the Church, where the Word is, 365. 

Riches, — Riches are not real blessings, where- 
ftire they are given to the wicked as well aa 
the good, 304. Spiritual riches are knowledges 
and sciences, 365. 

Right Hand.— The right hand denotes power, 
232. 

Right Side.— Things which are on the right 
side correspond to good, from which is truth, 
118. 

liOAD; — K road signifies truths, which lead to 
good; and falses, which lead to evil. 479. 

Rock. — A hole, ami the cleft of a rock, in the 
M'ord, signifies the obscm'e, anil the false of 
faith, 4S8. Rock signifies faith from the 
Lord, 4SS. 188. 

Royalty.— Royalty signifies truth from good, 
226. 

SAijuATn, — Sabbath, in the supreme sense, signi- 
fies the union of the Divine Itself and the 
Divine Human in the Lord; in the internal 
sense the conjunction of the Divine Humau 
of tb.e Lord with heaven and with the chui'ch: 
in general, the conjunction of good and truth, 
thus the heavenly marriage, 287. Rest on 
the Sabbath day signified the state of that 
union ; and in the respective sense, the con- 
junction of tlie Lord with nntn, because theB 
he has peace and salvatiiui, 287, 

Sanpy 1'laces, — SiUidy places correspon 1 fo 
studies for the sake of being esteemed leai ned, 
4J8. 

Satan. — By Satan is signified that hell which 
is in front, the inhabitants of which are 
called evil spirits, 514. See Devil and Luci- 
fer, 

\ SciENOB, — What are meant by the scl«nc<^a. 353 



SIM. 



INDEX. 



SPL 



445 



Sp<? iilso the collection of extracts from the 
Ifparmhf Ari'iimt. rdiiceniiti;; the sciences, 
paiie 'I'-VA, fl iiifni, Tlie science of cni iesjii>ii- 
(leiice, 87 to' 102. lU. 114, 4S7. 488. Tlie 
science of correspondences excels other sci- 
ences; to the iincients it was tliecliief science, 
but at this <la.v it is ohliterated: it tlonrished 
with the Urientals and in Ki;.vpt. 87. 

?CIEXTIFICS. — Scicntifics ai'e of the natnral 
ineniorv, which man has in the hody, ^Jf).'). 
To enter into the truths of faith from scicntif- 
ics is contrai'.v to divine order. From spiritnal 
trwili it is allowable to enter into the scien- 
titics which are of the natnral man. but not 
the reverse, because of the manner iu which 
it.fliix is given, 36o. See Science. 

Seers. Why iirophets were called seers, 76, 
4S7. 

3en.se of the 'Wor.D. — The literal sense of the 
AVord ci>nsists of snch tliinp* as are in the 
world* hnt the spiritual sense of snch thinjis 
as are in heaven, and each and all of the 
things which are there, correspond, 104. In 
all and each of the things of the Word, there 
is an internal or spiritual sense, 1. The in- 
ternal sense of the Word is its soul, and the 
sense of the letter is its body, 307. 

Sessiul. — The sensual is the ultimate life of 
man, adhering to, and inhering in, his corpo- 
real, 267, 353. lie is called a sensual nnin 
who judges and concludes all things from 
the senses of the body, and who believes 
in nothing but what he sees with his eyes 
and touches with his hands. Sensual men 
reiison acutely and cunningly placing all 
intelligence in speaking from the natnral 
memory; they are cunning and malicious 
more than othei's, 267, 3i3, 461. See, also, 18, 
74. 

Separation. — When and how the separation 
of bad spirits from good spirits is effected, 
511. 

Separations. — Kemovals or separations in the 
spiritual world are accoriling to the differ- 
ences in the states of the interiors, 193 to 195. 

Serpent. — Serpents of the tree of science, is a 
term applied to sensual men by the ancients, 
353. See Sknsual. 

PEnvANT.s.— See Master. 

Seventy-two. — The number seventy -two sig- 
nifies all truths and all a-oods in the complex, 
73. 

Sheep. — Correspond to the affections of the spir- 
itual mind. 110. 

Shoulder. — By the shoulders is signified power, 
231. 

Sight. — The sight of the eye signifies the intel- 
ligence which is of faith, and also faith, 271. 
The sight of the left eye corresponds to the 
truths of faith, and the sight of the ri,ght eye 
to their goods. 118. Internal sight is of the 
thought, 85, 144; or of the understaiuling, 
203, 462. The things of the spiritual worjcl 
are seen by man when he is withdrawn from 
the sight of the bo(ly. and the sight of his 
spirit is opened, 76, J71. The sight of the 
spirit is interior sight, 171. 

Silver. — Silver signifies spiritual good, or truth 
from a celestial origin, 115. 

Similitude. — Similitude conjoins, and dissimili- 
t.Tle disjoins, 4J7. Similarity causes angelic 
Boc.eties to be together, 42. Concerning like- 
nesses, 16, 47, 72, 582. 

SiMPU,— Copcerning the simple in heaven, 346 



to 356. Of the simple, see, 74, 83, 86, 183, 

208. 31-', 313, 3-'2, 464. 
Smellino.— See S>;nse3, 402, 462 
Smoke. — Smoke corresponds to the falses which 

proceed from the evils of hatred and revenge, 

5S5. 

SociETT. — The heavens consist of innumerable 
societies. 41 to 50. Kvery socii't.v is a heaven 
in a less form, 51 to 58. Kver.y society' in tha 
heavens resembles one man, 68 to 72. Every 
societ.v of heaven has its opposites in a society 
of hell, 511. 58S. Every man as to his spirit, 
is conjoined to some society, either infernal 
or heavenl.v — a wicked man to an infernal so- 
ciet.y, a good man to a heavenl.v society. 510. 
Every one returns to his own society ,tftcjr 
death, 510. 

SociNHNS. — The Socinians are out of heaven, 
3. Their interiors are closed, ^3. 

Soi.ITAnT. — Of those who give themselves np 
to a life almost s<ditary; how they are iu the 
other life, 360, 5:J5, 249. 

SoN-IN-LAW. — Son-in-law signifies truth associ- 
ated to the aftectiou of good, 3S2. 

Sons. — Sons signify the atl'ections of truths, 
thus truths, 382. 

SooT. — Soot corresponds to the falses from 
hatred and revenge, 585. 

SoCL. — The soul of man is his spirit, for this is 
innnortal tis to all its properties, 432, 602. 
False opinions concerning the soul. 183, 312, 
456. In the Word, the soul signifies under- 
standing, faith, and truth. 446. 

Sound. — The sound of speech corresponds to 
affectiim ; and the articulations of sound, 
which are words, to the ideas of thought, 
which are from affection, 236, 241, 260, 296. 

South. — The south signifies wisdom and intelli- 
gence in clear light. 150. The south signifies 
a state of light, or wisdom and intelligence, 
150. In heaven, those dwell in the south who 
are in greater light of wisdom, 148, 149. In 
the hells, those who are in the falses of evil 
dwell from their south to their north, 151. 

Space. — Concerning space in heaven, 191 to 199. 
To the angels there are neither distances nor 
spaces, but states and their changes, 192. 
Sl)aces in heaven are external states corres- 
ponding to internal, 193. Spaces are pre- 
sented visible accorfliug to the states of the 
interioi"S of angels, 195, In the W'ord, space 
signifies state, 192. 

Speech. — Concerning the speech of angels, 234 ■ 
to 245. The speech of angels with man, 246 
to 257. There is spiritual or angelic speecJi 
appertaining to man, although he is ignorant 
of it. 243. Affer death man comes into his 
interior ideas, which then form his si>eech, 
243. Man is able to speak with spirits and 
an.gels. and the ancients frequently spoke 
with them ; but in this earth at this divy it is 
dangerous to speak with sjiirits unless man 
be in a true faith, and be led by the Loid, 
249. 

Sphere. — A spiritual sphere, which is a sphere 
of life, flows forth and (Uffnses itself from 
every man, spirit, and angel, and encom 
passes them; it flows forth from the life of 
their affection, and thence of their thought, 
IT, 49, 591. Concerning spiritual spheres, seo, 
also, 384, 574, 591. 

SPiRrr. — That every man is a spirit as to his )u. 
teriors, 432 to 444. That the spirit is the mau 
himselif, and that from that the body livo^ 



SUN. 



INDEX. 



THI. 



76. Good and bnd attending ppirits, and their 
conjunction with man, 292. The fuiin of 
man's spirit is the human form, 453. Tliose 
who thiiik ahstractediy from the liody, some- 
times appear in tlie society of spirits to wliich 
their sjMrits belong, but art; distinguished 
from the others. 43S. Enthusiastic spirits, 
249. Emissary spirits, 255. Natural and cor- 
poreal spirits. 257. Infernal spirit;?, 123. 151. 
WRITUAL. — The tilings wliich exist from the 
sun of heaven are called spiritual, 172. What 
is spiritual sees wlial is spiritual. 453. AVhat 
is spiritual cannot be expressed otlierwise 
tlVau naturall}' before man, 5G6. When what 
is spiritual touches and sees what is spiritual, 
it is just as when wliat is natural touches and 
Bees what is natural, 461. It is allowable to 
enter into the scieiitifics, which are of the 
natural man, from spiritual trutli. but not 
the reverse, because spiritual influx into the 
natural is pven, but uot natural iuflux into 
the spiritual. 365. 

Spiritual Delights. — Concerning the deliglits 
of the life of man after death. 485 to 490, 
Spiritual delights in contrast with bodily de- 
lights, 396, u//;-a. 

Splkk.v. — The spleen corresponds tt) the purifi- 
cation of good and of truth. 96, 217. 

Spring. — Spring signifies the fii-st and the 
highest degree of love. 16G, 155. 

Stars. — Stars, in tlie Word, signify tlie know- 
ledges of good and of truth. 1, 105. 119. 

State. — States are predicated of life and of 
those things which are of life; states of wis- 
dom and intelligence, 154. Tlie fii"st state of 
man after deatli, 491 to 4^8. The second state, 
499 to 511. T!ie third state, 457,512 to 520. 

f^TONE. — A stone signifies the truth of faith, 18S, 
2i3, 488, 534. Precious stones signify the 
truths of heaven and the Church, transparent 
fi om gOLMl, 489, 179, 307. 

Storoe. — Tlie innocence of infancy, or infants, 
is tiiat which constitutes tlio lovo called storge, 
277. Compare with 332. 

Street. — A street signifies truths which lead to 
good; and falses, which lead to evil, 479. 

Sti-'imi). — Those who continually look to tiiom- 
pelves, and uot to the Divine, aie called stu- 
pid. 10. 

Style.— Of the style of tlie Word. 310. 

Subjects. — The spirits sent from societies of 
spirits to other societies are called subjects, 
255. See page 429. 

Subsist. — Nmhing can subsist from itself, but 
frum sometliing prior to itself, thu.s from the 
first, from whom if it be separHjed, it per- 
ishes. 106. To subsist is poVpetually to exist, 
9, 301. 

Subsistence. — Subsistence is perpetual exis- 
tence, 37, 106. 303. 

StiBSTAN'CES. — Whatever exists interiorly in man 
exists in forms, which are substances, for 
what does not exist in substances as its sub- 
jects, is nothing. 418. Whatever is supposed 
to exist without a substantial subject is no- 
tliing, 4^4. 

ACCESSION. — All tilings have succession and 
progression in heaven as in the world, 162, 
1G3, 191. 

Summit. — By the sumniit or top of a mountain 
is signified the supronie of heaven, 1S8. 

Snx. — Tlu! sun in heaven, 116 to 125. In the 
Word, the sun signifies the Lord as to love, 
uud theiicH love to the Lord, 1, 119. In the 



opposite sense, the sun signifies the }o%v of 
self; in this sense, by adore the sun is Signi- 
fied to adore those things which are contrary 
to heavenly love or the Lord, 122, 561. 
Supreme. — With every angel anii every man, 
there is an inmost or supreme into which the 
Divine of the Lord first flows; it may be 
called the entrance of the Lord to angel and 
man, and his veriest dwelling-place with them. 
39. 

SwEDEXBOitG. — It has been given to Swedenborg 
to be together with angels, and to speak with 
them as man with man. and to see the things 
which are in the heavens, and the things 
which are in the hells, 1, 174, 184: to speak 
with them as a friend with a friend, and 
sometimes as a stranger with a stranger, 234; 
sometimes with one, sometimes wilh several 
in company, and to see them in full wakeful- 
ness, or when in every sense of the body and 
in a state of clear perception. 74: to speak 
with spirits and to be with them as one of 
them, in full wakefulness of the body, 442; 
to speak with some who were in the Ancient 
Church, 327 ; to speak with some who lived 
two thousand years ago. others who lived 
seventeen centuries ago, and othere who lived 
some four centuries ago. some three, and so 
on, 480 ; to speak with others three days after 
their death. 452; to speak with almost all 
whom he had known in the life of the body, 
437 : to speak with spirits as a spirit ; and as 
a man in the body, 436; to be conducted by 
the Lord into the heavens, and likewise to 
the earths in the univei'se, and this as to the 
spirit, whi'e the body remained in the same 
place, 192; to be in the spiritual worl'' as to 
the spirit, and at the same time in the natural 
World i\s to the body. 577 ; to be withdrawn 
from the body, 46, 440; to be brought almost 
into the state of the dying, 30: that he per- 
ceived what occurs to those who are resusci- 
tated from the dead. 449, 450; to have spirits 
see through his eyes things of this solar 
world. 252. See also numbers, 69, 109, 118, 
130, 228, 229, 312, 441, 456. 

Taste. — Concerning the five senses of the body 
with man. 402, 462. 

Temple. — Temple, in the Word, represents the 
Divine Human of the Lord. 1S7. Of temples 
in heaven, 221 to 224, Why the ancients 
gave to temples an aspect toward the east, 
119. 

Thkatre. — Univci'sal nature is a theatre repre* 
sentaiive of the Lonl's kin<rdoni. 106. 

Thick Darkness.— Thick darkness signifies the 
falses of evil, 4S7. The light of heaven is 
thick darkness to the evil, 4S7. 

Thieves. — Those are called thieves who lake 
from the Lord what is ilis. 10. 

Think. — Those think naturally who only look 
into the world and attribute all things to 
uature; but those think spiritually who look 
to heaven and attribute all things to the Di- 
vine, 130. To think spiritually is to think 
intellectually or rationally, 464. To think 
freely fvom his own pr(»pi*r affection is the 
very life of man, and is liiinaelf, 502. Those 
who come froni the Cliiislian world into the 
other life, do nut in general comprehend thai 
thinking and willing are of any avail, but 
only >peaking and acMug, 495, et infra. 

Thirst.— To thirst signifies to desire the kiioi» 
ledge of good and ttutb, 420. 



TRU. 



INDEX. 



VEG. 



447 



rnouan?.— Thoiiglit is inti'i-nal piglit, 431, 532. 
Tii(>ut;lit is iii>tliinj; clan Imt tlic lunu ol tho 
will, or tliat vluTchy \\'li:it man wills may 
apjx'ar in tiio li^lit. TiOO. 'rhimi;lit witli affcc- 
timi nuikes man. 445. Tliuii^lit and will are 
of the sjiirit tif man, nut uf tlie body; tlicy 
ttctnato eacli and all tliinf^s oC tlie liody with 
entire rmninand, 4.i3. Tliui e are in man two 
tliciiiglits, one exterior and the other interior, 
499. 'His iuteiior tliciU^'iit of man is alto- 
getlit-r Kecording to his alt'ertion or love, 2.iS. 
Man's son) and lite are liom tluin^lit with 
alfection, 2.i6. Tlnm^ht tails into speech 
arcordin;; to common inHn.\,296. Kxtcnsion 
of the tlionijlits, lyj, 2Ul, 20.i, 204. Thon^ht, 
worldly, corporeal, heuveidy, 532. See Ar- 
Ft;CTio.N. 

TiiiiONj;. — The throne of the Lord signifies liea- 
ven, and specially His regal kingdom, S, 24. 

TlMK. — Times, in liio Word, signify states, 165. 
Of time in heaven, 1C2 to 169. The angels 
think witliont an idea of time and space, 165. 
Man does not think withnnt an idea of time, 
169. Jlen have an iilea of eternity with time, 
btit the angels without time, 167. Times in 
tlieir origin are states, 16S. Why there are 
times in the world, 164. 168. 

To-day. — That to-day signifies eternity, 165, and 
Arcana Calcslia, 399S. See Yesterd.it and 

TO-MORROW. 

To-MORRow. — To-morrow signifies in eternity, 
165. See YESTr.iiDAY and To-iiAY. 

TonouE. — Those who, in the Greatest Man, are 
in the province of the tongne, are in dis- 
coursing from understanding and perception, 
96. 

Tooth. — Tooth, in the Word, signifies the sen- 
sual, which is the ultimate of the life of man, 
575. Gnasliing of teeth, 566 to 575, 245. 

TORMF.NTS. — The torments of hell, 573. 574. The 
reason tliat toruu'nts in the hells are per- 
mitted I»y the Lord, 581. Torments e.xperi- 
eneed by bad .^jiirits who approach or enter 
heaven, 54. 354, 400. 

Touch.— Of the senses, see 402. 462. 

Travel. — To travel signifies to live, and likewise 
the progression of lite, 102. 

Trees. — That trees, in the 'Word, signify percei>- 
tions and knowledges, froni wliicli wisdom 
and intelli^Jence are derived, 110, 176, 4S9. 
Fruit trees correspond to the alTections of 
good and their uses. 520. 

Triufs. — Tribes signify all truths and goods in 
the complex, thus all things of faitli and of 
love, 1. 

Trine. — The Divine Trixe on Trinity. — A Trin- 
ity or Divine Ti ine may be conceived of in 
one person, and thus one God, but not in 
three persons. See exti'acts from Jfexivcvly 
Arcana, page 60. A l>ivine Trine or Trinity 
in the I^ord is acknowledged in lieaven. No. 
2, and page 60. The Trine in the Lord is the 
Divine Itself which is called the Katlier, the 
Di\ine Human which is called the Son, and 
the Divine Proceeding, which is called the 
Holy Spirit, and this Divine Trine is One, 
page 60. 

Triimi'kt.— A tniinpet signifies divine truth in 
lu'aven, and revealed from heaven, 1. 

Trdth. — Truth is the form of good, 107, 375. 
The life of truth is from good, 375. That is 
culled truth which is of the nn-mory. and 
thence of the thought, 26. All tiaith is 
torued into good and implanted in the love, 



a.s soon as it enters tho will. 26. Every truth 
is of intiuite extension, and is in conjunction 
with many others, 270. Truths, tvilhont good, 
are not in themselves truths, b.-vause they 
have nut life, 1"6. All ti uths. wherever they 
are, whether within the heavens or without 
them, beam, 132. Divine truths are law^ of 
order, 57, 202. So far as man lives acconling 
to order, thus so far as he is in good according 
to divine truths, so far he becomes a man, 
202. The trntli of faith is light, 136. Civil 
truths relate to those things wliich are of 
judgment, moral truths relate to what is sin- 
cere an<l right, and si)t-cifically to virt ies of 
every kiinl, and sjiiritual truths relate tc 
those things which are of heaven and of tl'e 
Church, iti general to the good, which is of 
love, and the trutli, which is of faith, 468. 
Truth does not admit of reasonings, 3S5. 

Turn. — The turning by the angels of their faces 
and bodies, 143. 14 i, 151. 153, 496. 

Turtle Doves.— Signify the intellectuals, 110. 

Tutoresses. — Tutoresses of infants in the otlier 
life. 332, 337. 

Twelve. — Twelve denotes all truths and goods 
in the complex, 73. 307. 

Twilight. — Th.at twilight signifies a middle 
state between the hist and the first; the ob- 
scurity which precedes the morning, 155. 

Undlrstaniiinq. — The will is the esse of man's 
life, and the understanding is the existere of 
life thence, 26, 61,474. The understanding 
is the recipient of truth, 137. 221, 473. It is 
the understanding which is illuminated, 130. 
Tlie understanding and will together niako 
a man, 423, 463. The life of tlie understand- 
ing proceeds from the life of the w ill, 20. 
The will and unilerstanding of men are gov- 
erned by the Lortl through angels and si)irits, 
228. The understanding of truth, after death, 
can no longer amend or change the nature 
of the wicked, 508. All things which are 
in the understanding liave reference to truth, 
137. 

Universe. — AU tilings in tlie universe, botli in 
heaven and in tho world, relate to good and 
truth, 375. 

Urine. — Urine corresponds to the defilements 
of truth, 4S8. 

UsK. — Uses are the ends for the sake of wliich 
man acts, 112. Uses are goods in act or gc^ods 
of charity, 391. All in the other life must 
perform uses, even the wicked and infernal, 
387 , 508. Uses are the goods of love an(i 
charity, 402, 403; they are in all variety and 
divei-sity, 405. The kingdom of the Lord is a 
kingdom of uses, 112, 361, 387. To serve the 
Lord is to perform uses, 361, 3S7. To perform 
\ise is to will well to others for the sake of 
the common good, 64. In heaven, to perform 
use is the delight of the life of all. 219. Use 
is the first and the last, thus the all of man, 
112. 

Variety. — There is an infinite variety, ind 
never anything the same with any other, 41, 
20, 405. In heaven, as in tlie world, theie ii 
perpetual variety, 2:51, 20. Variety, dispi sed 
in a heavenly form, malces perfection, 71,. 56. 

Vastation. — Vastation is nothing else tlian be- 
ing let into the internals, thus into the pro 
prium of the spirit, or into the spirit it- 
self, 551, 513. Successive vastation of the 
Church, 1. 

A'egetable. — The vegetable kingdom, Vii, 



44^ fF/Z. INDEX. WOR. 



109, 111. Influx of til** «pirit\ial world into 
tilt scilijocts of the vegetable kingdom, 567. 
Vine — 'I'lie vine, 111. Compaie, Arcana, Caeles- 
tia. 1069. 

Vines. — N ines correspond to the affection of 
truth and to it.s nse.<, 5'20. 

Vineyard. — A'inevards signify the spiritual 
Church and the Irullis of that Church. 4n9. 

VlRc.ix. — A virgin signities the affection of good, 
also the Church, 36S. 

Viii!OX.\uiEs. — Mistakes and errors of visionaries 
concerning sjiii-its, 249. 

Visions. — It is dangerous to confirm anything 
by visions witli tlutse who are in falses, be- 
cause thus they would believe at first and 
afterwards deiiv, and thus would profane the 
truth itself, in6. 

Voice. — Voice signifies divine truth in heaven 
and revealed from heaven, 1. 

Vo\VEi.s. — Why in the Hebrew language the 
Vi»wels are not expressed, and are variously 
pronounced, *J41. liy the vowels, the angels, 
in their speech, express the affections, 'i'il, 
241. '1 he vowels are tor sound, and the sound 
of speech corresponds to affection, 241. See 
CoNSON.\XTS and Souxns. 

^^"alk. — To walk, in tlie Word, signifies to live, 
590. To walk witli the Lord is to receive 
spiritual life and to live with Him, 590. 

Wall. — A wall signifies truth protecting from 
the a-ssatilt of f;.!ses and evils, 73, 307. 

Wat. — Ways signify truths which lead to 
good, and falses which lead to evil; and to 
sweep a way denotes to prepare that truths 
may be received. 479. 

Week. — X week signifies a state, and also an 
entire period, 165 compared with Arcana Ca^ 
leslia, 3^40. 

West. — The west signifies love and its good 
in ob.scure light, 150. In heaven those dwell 
in the west who are in obsciu'e perception of 
the good of love, 148, 149. In lii-ll those who 
are in evils from the love of self dwell from 
their east to their west, 151. 

WiiiTt:. — That whitene.«s ronesponds to, and in 
the Word signifies truth, 179. 

WnoLK. — Tlie whole is from the parts, and the 
parts constitute the wliole, 64. Every whole 
[»riiim] is composed of various things, 56, 405. 
Kvery whole is from the harmony and agree- 
ment of several, and otherwise it has no 
quality ; hence the universal heaveu is a one, 
56. 

WiioRFDOMS. — In the Word, whoredoms signify 

the perversions of truth, 384. 
Width. — Width or breadth signifies a stale of 

truth. 197. 

Wife. — Wife signifies the affection of good and 
truth; also the Church, 368. Husband and 
wife in the supreme sense are jjredicated of 
the Lord and of his conjunction with heaven 
and the Church. 3i'8. 

Will. — That the will is the esse of nuin's life, 
26, 61. Will is the very spiritual itself of man, 
529. The will is the" man, .SOS. The will is 
the recipient of good. 473, 474. 26. The will 
nnd understanding make the all of life with 
man, spirit, anil angel. 4i"3. The life of the 
will is the principal life of nnui, and the life 
of the understanding proceeds thence, 26, 61. 
474. The will and understanding of man are 
ruled by the Lord through angels and spirits, 
228. Will falls into geslure-i with nnm ac- 
cording to common influx, 236. That man 



after death remains such as his will is, and 
his understanding thence derived, 26, 474. 
All things which ai'e in the will have refer- 
ence to goods, 137. 

Will. To.— To will is to love to do. 16. To will 
and not to do when al)ility is given is not to 
will, but only to think that one wills, 475. 

Window. — A window signifies the intellectual 
principle, which is of the internal sight, 4S9. 

Wisc;ed Animals. — Winged animals signif; 
things intellectual, 110. 

Winter. — Winter signifies the deprivation of 
love and wisdom — compare 15G and 166. 

Wisdom. — The Divine Wisdom is the light of 
heaven, 131. The wisdom of the .angels of 
heaven. 265 to 275; this wisdom is incompre- 
hensible and ineffable, 266. Wisdom consists 
in receiving the good which is from the Lord, 
80 ; and in seeing and perceiving what is good 
ainl what is evil, in distinguishing them well, 
from interior intuition, 351. Intelligence 
and wisdom make man, 50. Of spurious wis- 
dom, 352. Of false wisdom, 353. See InteI/- 
ligence. 

Wise. — Concerning the wise and simple in liea- 
ven, 346 to 356. The wise luuong the ancients, 
322. 323. 

Woman. — Man acts from reason, bnt woman 
from .affection. 368. In the word, a wontan 
signifies the affection of good and of truth ; 
also the Church. 368. 

Wood. — Wood signifies good, 223. They who 
have placed nn^rit in works appear to them- 
selves in the other life to cut wood, 513. 

Word. — The Word conjoins heaven with the 
earth, 305. The Word is written by pure cor- 
respondences, and hence all and single things 
therein signify spiritual things, 1.114, By 
the Word man has conjunction with heaven, 
114. The Word was dictatetl b,v the Lord; 
it is accommodated to the wisdom in which 
the angels are, and to the intelligence in 
which men are, and angels have it and read 
it equally as men on earth, 259. In the 
Word are divine things, and the arcana of 
heaven, even in its iotas, p'>ints. and tittles, 
260. The word, in the sense of the letter, is 
natural, because the natural is the ultimate, 
into which spiritual and celestial things which 
are interior close, and on which they subs'St, 
as a house njion its foundation ; thus it is the 
continent of the spiritual ami celestial sense, 
305. The conjunction of the Lord with man 
is by the Word, through the medium of the 
internal sense. 305, l!y all and single things 
of the Word there is conjunction, and hence 
the W. rd is wonderful above all writing, 
30.'). Word, in the Sacred Scripture, signifiee 
various things, namely, discourse, the thought 
of the mind. ever,\ thing which really exists 
also something; and in the supreme scnsa 
the divine truth, and the Lord, 137. 

Word, Ante-mosaic. With the ancient Chnrch 
there was a Word, bnt it is lost, 327. 

Words. — Words in heavenly si>eech correspond 
to the ideas of thought which are from uffeO' 
tion. 2.36. 241, 261, 262, 269. 

Works.— Works, like all acts, have their esse 
and existere, and their quality, from ihc inte- 
riors of man, which arc of his thought and 
will: such as the interiors are, such ai* tl.e 
works; works contain lo»o and faith, and Jtrr 
thos,. in effect. 358. 484. 

Would — Xaiural.— The uaturti world 1» »W 



WOR. 



INDEX. 



ZIO. 



449 



that extense wliich is under the sun, and re- 
ceives from it lu'Kt and light: and of tliat 
world are all the things that thence suli.sist, 
89. 'J"ho natural world exists and subsists 
from the spiritual world as an effect from a 
cause, 8'.), 100; and both from the Divine, 106. 

World — Spiritu.^l. — The spiritual world is he;<- 
ven, and of that world are all things which 
are in the heavens, 89. In the spiritual world, 
where spirits and angels are, similar things 
appear as in the natural world where nieu 
are; so similar tliat as to the external aspect 
there is no difference, yet all those things are 
from a spiritual origin, 582. 

»CuRLD OF Sfirits. — What the world of spirits 
is, 421 to 431. The world of spirits is not 
heaven nor hell, hut a middle place or state 
between both, whither man after death first 
comes, 421. How the world of spirits ap- 
pears, 420. The world of spirits is in equili- 
liriuni between heaven and hell, 590. 

WOR.MS. — Marvellous transformations of worms, 
108. 

Vr-uisHlP. — ^Divine worship in heaven, 221 to 227. 
67 



Varieties of divine worship, 56. Divine wor- 
ship of the ancients, 111, 1S8. External acta 
and the externals of worship do notliing, 
but the internals from which externals pr> 
ceeil. 495. 

Wr.^th.— Why wrath, in the Word, is attributed 

to the Lord, 545. 
Writing. — Concerning writings in heaven, 258 

to 2G4. Numerical and literal writing, 2G3, 
Writing — Numeuic^l. — See Numiier 26S. 
Year. — Year siguilies states of life in general, 

155, 105. 

Yesterday.— Yesterday signifies from eternity, 

165. Compare Arcana CcElesCiUf 3998. Se« 

To-DAT and To-morrow. 
Young Hex. — Young men signify, in the WorJ, 

the understanding of truth, or one that ia ui- 

telligent, 368. 
Youth. — In youth, who may be regenerated, 

are present spirits who are in the affection 

of truth and good, and thence iu intelligence 

295. 

ZiON. — By Zion, in the Word, is meant the 
Church, specifically the celestial Church, 216. 



INDEX 

TO THE 

PASSAGES OF SCRIPTURE CITED IN THIS WORK 



Crap. 



GENESIS. 

Verse. 

3, 4 

24 

25 



No. 

137 

372 

341 

7, 10, 11 341 



EXODUS, 
xxix 18, 25, 41... 



287 



LEVITICUS. 



i 9, 13, 17 287 

ii 2, 9 287 

vi 8, 14 287 

xxiii 12, 13, 18 287 

NUMBEKS. 

vi 26 287 

XV 3, 7, 13 287 

xxviii 6, 8, 13 287 

xxix 2, 6, 8, 13, 3G 287 



DEUTERONOMY. 



19. 



122 



JUDGES, 
xvii. & xv'ni 324 

2nd SAMUEL, 
xxiv 15, 16, 17 229 

2nd KINGS, 
vi 17 76 



PSALMS. 

CnAP. Verse. No 

xxxi 9 197 

xxxvi 6, 7 216 

XXX vii 37 287 

xl 13 365 

xliii 3 129 

ciii 20 229 

civ 2 129 

cxvili 5 197 



ISAIAH. 

viii 8 197 

ix 7 216 

ix 5, 6 287 

ix 17, 18 570 

X 12, 13, 14 365 

xiii 10 119 

xiv 30 365 

six 23, 24, 25 307 

xxix 19 365 

XXX 26 119 

XXX 6, 7 365 

xxxii 17, 18 287 

xxxiii 5 216 

xxxiii 7,8 287 

xxxiv 9, 10 570 

xli 17, 18 365 

xlii 6 129 

xlv 3 365 

xlix 6 129 

lii 1 180 

lit 7 287 

liv 13 25 

liv 10 287 

Iviii 2 216 

lix 8 287 



451 



452 



INDEX. 



JEREMIAH. 



Cinp Terse. 

viii 1, 2.. 

xvi 5 

xvii 3 

xxiii 5 

XXV 37 

XXV 14 

xxix 11 

xxxi ... 
xxxii... 
xlvii ... 

1 

li 



33, 34 25, 

19 



37. 
13. 



No. 
122 
2S7 
3G5 
21G 
287 
471 
287 
271 
471 
305 
3()5 
365 



EZEKIEL. 

ii 9,10 258 

viii 15, 16, 18 122 

xvi 10, 13 180 

XX vi 7, 12 365 

xxvii 1 to end 365 

xxxii 7, 8 119 

xl.— xlviii 171, 197 



V 

vii. — xii 

xii 3 



DANIEL. 
2, 3, 4 



HOSEA. 



11 .. 
iv .. 
xii. 



19. 
9... 
9... 



365 
171 
34G 



216 
471 

305 



JOEL. 

ii 2, 10, 31 119 

ii 30, 31 570 

iii 15 119 



HABAKKUK. 
1 6 



197 



ZEPHANIAII. 
... 12, 18 365 



Chap. 
1 

viii. .. 

ix . ... 



ZECHAEIAH. 

Vf-ese. 

... 6 

... 12 

... 3, 4 



Nc. 
471 
287 
365 



IV. 



MALACHL 
1 



570 



VI 



MATTHEW. 

, 10 

16 

18 

33 

vi 24, 25 

vii 24, 26 

vii 22, 23 

vii 13, 14 

viii 41, 42, 50 

X 16 

xi 27 

xi 25, 26 

xi 29, 30 

xi 5 

xi 30 

xii 8 

xii 36 

xiii 43 

xiii 12 

xiii 13, 14, 15 

xiii 6 

xiii 42, 50 

xvi 27 

xvii 2 119, 129, 

xviii 8, 9 

xix 24 

xix 4, 5, 6, 11 

XX 27, 28 

xxii 37, 38, 39, 40 

xxii 11, 12, 13 

.xxii 13 

xxii 12, 13 

xxiii 27 

xxiv 29, 30, 31 

xxiv 29 

xxiv 17, 18 

xxiv 51 

XXV 29 

XX v 32-46 



HAGGAL 
. 9 



287 





,,. 30 




41 




16 




. 3 



570 
129 
260 
64 
281 
471 
471 
534 
570 
575 
278 
5 

353 
359 
305 
533 
287 
507 
348 
349 
353 
122 
575 
471 
180 
570 
305 
372 
21S 
19 
43 
575 
180 
505 
1 

119 
208 
575 
349 
471 
575 
570 
5 
180 



INDEX. 



453 



MAKK. 

OEAP. VEItSE. No. 

ii 27,28 2S7 

ix 3 129, 180 

ix 43-49 570 

X 14 281 

X G, 7, 8, 9 872 

xvi 5 180 



LUKE. 



Ml. 

vi . 
vi . 
vi . 
Ix . 

X.. 



9..., 

5..., 

38.. 

20, 

29.. 

5, G 



21. 



.357 



xii IG, 24. 



2, 3. 



.402, 



xiii 29, 30 

xiii 25, 2G, 27 



23. 
33. 
21. 
19, 



31 , 



Xlll .... 

xiv , 

xiv , 

xvi 

xvi 29, 30, 31. 

xvi 24 

xvii 20,21 

xvii 31, .32 

xviii IG, 17 

xx 17, 18 

xxi 35, 30 

xxii 2G 

xxiv 4 

xxiv 30, 37, 38. 



670 
287 
349 
305 
ISO 
287 
305 
507 
324 
471 
575 
365 
305 
305 
450 
570 
33 
208 
281 
534 
382 
218 
180 
310 



1... 

i... 
i... 
ii 

iii . 
iii. 
v.. 



JOHN. 

18 84 

4, 9 129 

1, 3, 4, 10, 14 137 

19, 21 187 



30. 
19. 
37. 



vi 45, 4G. 

vi 50 

viii 50 , 

tiii 12 

ix 15 



o 

129 
84 
25 

147 
84 

129 

129 



Cn.KP. Tessk. ^o. 

X 30, 38 2 

xi 24, 25 5 

xii 35, 30, 40 129 

xii 40 456 

xiv 10,11 2 

xiv 6 5 

xiv 21,23 16 

xiv 2 51 

xiv 

XV 

XV 

XV 

XV 

xvi 13, 14, 15. 

xvi 15 

xvi S3 , 

xvii 2 

XX 11, 13 

XX 19, 21, 2G 287 

XX 25, 27, 29 4G1 



2. 

27... 

4,7. 



287 
11 



10, 12 16 

4-10 81 

4 147 

2 

5 

287 

5 

180 



APOCALYPSE. 



IX.., 

ix .. 

xiv.. 
xiv.. 
xiv.. 
.xvi.. 
xvi.. 
xvi.. 



23 

4, 5.... 
17, 18. 

4 

1 

12 

2 

17, 18. 

4 

13 

9, 10... 

8 , 

15 

8, 9. 



xviii 2, 18. 



XIX. ., 
xix.., 
xix.., 
.x.\ ... 

XX ... 

xxi... 
xxi... 
xxi... 
x.xi... 
xxi... 

xxi. .. 

xxii. . 



11, 1 
2.. 

20 

13. 15 471 

14, 15 570 



471 

180 
365 
180 
258 
119 
570 
570 
368 
471 
570 
122 
180 
570 
570 
180 
570 
570 



17, 
24. 



10... 

1,2, 

8 

12... 



10, 17, 18. 



73 
129 
187 
197 
307 
570 
47] 



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